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Do,i,™ih,.Googlc- 



THE LARSON BOOKS 

Brains sod How to Get Them 

BusineBfl Inqiiratiofis 

Business Psychology 

Healing Yourself 

How the Mind Wo^ 

How to Stay WeU 

How to Stay Young 

Ideal Made Real; or Applied Ueta. . 

physici fi3r B^cinners 
In the Light of the Spirit 
Pathway of Roses 
What fs Truth 
Your Forces and How to Use Them 

POISE AND POWER SBRIBS 

Great Within 

Hidden Secret 

How Great Men Succeed 

Just Be Glad 

Mastery of Fate 

Mastery of Self 

Mind Cure 

My Ideal of Marriage 

Nothing Succeeds like Sneeesi 

On the Heights 

Perfect Health 

Poise aod Power 

Sc;ientific Training of Childrea 

Thinking for Results 

Stml fir PMUithan' Ciremlar ef thtt* Gnat B-b 



Do,i,™ih,.Googlc 



YOUR FORCES AND 
HOW TO USE THEM 



CHRISTIAN D. LARSON 

Author of 

"The Ideal Made Real," "The Great Within," "On The 
Heicbts," "Maaterjr of Fate," "Poiae and Power," 
"How toSUr YoDiV," "Maiterjr of Self," 
"How Great Hen Snooecd," "The 
Hidden sMTct." "lue Path- 
way of Boaea," etc. 



m 



MEW YOBE 

TB0MA3 Y. CROWELL COMPANY 

PUBUSHEBS 



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rj>;**^-^^ 



[ COLLEGE j 



Csftyrifht i«l* 
CtmitxuMD. Lamm 



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CONTENTS 



CHAPTEB PAQB 

I. The Bnling Principle in Man 11 

II. How We Govern the Forces We Possess 23 
III. The Use of Mind in Practical Action. . 37 

ly. The Forces of the Subconscious 59 

V. Training the Subconscious for Special 

Results 73 

VI. The Power of Subjective Thought 85 

VII. How Man Becomes What He Thinks. .109 
Vm. TheArtof Changing for the Better ... 123 

IX. He Can Who Thinks He Can 135 

X. How We Secure What We Persistently 

Desire 143 

XL Concentration and the Power Back of 

Suggestion 157 

XIL The Development of the Will 171 

XHI. The Building of a Great Mind 193 

STV. How Character Determines Construct- 
ive Action 209 

XV. The Art of Building Character 221 

XVI. The Creative ForcesinMan 239 

XVH. The Building Power of Constructive 

Speech 261 

XVin. Imagination and the Master Mind 279 

XIX. The Higher Forces in Man 295 

XX. The Greatest Power in Man 323 



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FOREWORD 

''There are a miUion energies in man. What may 
we not become when we learn to uBe them all." This 
is the declaration of the poet; and though poetry is 
usually inspired by transcendental visions, and there- 
fore more or less impressed with apparent exaggera- 
tions, nevertheless there is in this poetic expression 
far more actual, practical truth than we may at first 
believe. 

How many energies there are in man, no one 
knows; but there are so many that even the keenest 
observers of human activity have found it impossible 
to count them all. And as most of these energies are 
remarkable, to say the least, and some of them so re- 
markable as to appear both limitless in power and 
numberless in possibilities, we may well wonder what 
man will become when be learns to use them aU. 

When we look upon human nature in general we 
may fail to see much improvement in power and 
worth as compared with what we believe the race has 
been in the past; and tiierefore we conclude that hu- 
manity will continue to remain about the same upon 
this planet until the end of time. But when we in- 
vestigate the lives of such individuals as have recent- 
ly tried to apply more intelligently the greater pow- 
ers within them, we come to a different conclusion. 
We then discover that there is evidence in.thousands 
5 

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G FOBEWORD 

of hmnan lives of a new and superior race of people 
—a race that will apply a much larger measure of the 
wonders and possibilities that esist within them. 

It is only a few years, not more than a quarter of a 
century, since modem psychology began to proclaim 
the new science of human thought and action, so that 
we have had but a short time to demonstrate what a 
more intelligent application of our energies and 
forces can accomplish. But already the evidence is 
coming m from all sources, revealing resnlts that fre- 
quently border upon the extraordinary. Man can do 
far more with himself and his life than he has been 
doing in the past ; he can call into action, and success- 
fuUy apply, far more ability, energy and worth than 
his forefathers ever dreamed of. So mnch has been 
proven during this brief introductory period of the 
new age. Then what greater things may we not rea- 
sonably expect when we have had fifty or a hundred 
years more in which to develop and apply those 
larger possibilities which we now know to be inher- 
ent in us all. 

It is the purpose of the following pages, not only 
to discuss these greater powers and possibilities in 
man, but also to present practical methods through 
which they may be applied. "We have been aware of 
the fact for centuries that there is more in man than 
what appears on the surface, but it is only in recent 
years that a systematic effort has been made to un- 
derstand th^ nature and practical use of this ' ' aiore, " 



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FOBEWQBD 7 

as well as to work ont better methods for the thor- 
ough and effective application of those things on the 
surface which we have always employed. In dealing 
with a subject that is so large and so new, however, 
it is necessary to make many statements that may, at 
first sight, appear to be unfounded, or at least exag- 
gerations. But if the reader will thoroughly investi- 
gate the basis of such statements as he goes along, he 
will not only find that there are no unfounded state- 
ments or exaggerations in the i)ook, but will wish 
that every strong statement made had been made 
many times as strong. 

When we go beneath the surface of human life and 
learn what greater things are hidden beneath the or- 
dinary layers of mental subst^ice and vital energy, 
we find man to be so wonderfully made that language 
is wholly inadequate to describe even a fraction of hia 
larger and richer life. We may try to give expres- 
sion to our thoughts, at such times, by employing the 
strongest statements and the most forceful adjectives 
that we can think of; bat even these prove little bet- 
ter than nothing; so therefore we may conclude that 
no statement that attempts to describe the "more" 
in man can possibly be too strong. Even the strong- 
est fails to say one thousandth of what we wonld say 
should we speak the whole truth. We shall all admit 
this, and accordingly shall find it advisable not to 
pass judgment upon strong statements but to leant 
to understand and apply those greater powers within 

, ,, ..,., Google 



8 FoEEWORD 

ourselves that are infinitely stronger than the strong- 
est statement that could possibly be made. 

Those minds who may believe that the baman race 
is to eontinne weak and imperfect as usual, should 
consider what remarkable steps in advance have re- 
cently been taken in nearly all fields of human activ- 
ity. And then they should remember that the greater 
powers in man, as well as a scientific study of the use 
of his lesser powers, have been almost wholly neg- 
lected. The question then that will naturally arise 
is, what man might make of himself if he would ap- 
ply the same painstaking science to his own develoi>- 
ment and advancement as he now applies in other 
fields. If he did, would we not, in another generation 
or two, witness unmistakable evidence of the coming 
of a new and superior race, and would not strong men 
and women become far more nmnerous than ever be- 
fore in the history of the world? 

Each individual will frant to answer these ques- 
tions according to his own point of view, but what- 
ever his answer may be, we all must agree that man 
can be, become and achieve far more than even the 
most sanguine indications of the present may predict. 
And it is the purpose of the following pages to en- 
courage as many as possible to study and apply these 
greater powers within them so that they may not 
only become greater and richer and more worthy as 
individnals, but may also become the forerunners of 
that higher and more wonderful race of which we all 
have BO fondly dreamed. 

- .ik 



PROMISE YOURSELF 

To be to ttrong that nothing can dafurb your 
ptace of mind. 

To taUi health, happinex and prosperity to 
ever}/ person })ou meet. 

To malte all jrour fdends feel that there it 
■ tomething in them. 

To lool( at the sannj) tide of everything and 
make your oplimitm come true. 

To llunli only of the best, to work only for 
the best, and to expect only the betL 

To be fast at tnthaaattic about the taccett 
of others as you are about your otm. 

To forget the mittakes of the past and press 
on to the greater achievements of the future. 

To Wear a cheerful countenance at all times 
and ^e every Ihnng creature you meet a smile. 

To give to much time to the improvement of 
yourself that you have no time to criticise others. 

To be too large for worry, too noble for 
anger, too strong for fear; and too happy to 
permit the pretence of trouble. 

To tlmJ( well of yourself and to proclmm this 
fact to the world, not in load words but in great 
deeds. 

To live in the faith that the whole world is 
on your side so long at you are true to the bett 
that it in you. 




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YOUR FORCES AND HOW TO 
USE THEM 

CHAPTER I 

THE BULINO PBIKCIPLB IN MAN 

The porpose of the following pages will be to work 
ont the subject chosen in the most thorongh and 
practical manner; in brief, to analyze the whole na- 
ture of man, find all the forces in his possession, 
whether they be apparent or hidden, active or dor- 
mant, and to present methods throngh which all those 
forces can be applied in making the life of each indi- 
vidual richer, greater and better. To make every 
phase of this work as nsefnl as possible to the greats 
est number possible, not a single statement will be 
made that all cannot miderstand, and not a single 
idea will be presented that any' one cannot apply to 
every-day life. 

We all want to know what we actually possess both 
in the physical, the mental and the spiritual, and we 
want to know how the elements and forces within ua 
can be applied in the most successful manner. It ia 
results in practical life that we want^ and we are not 
11 

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12 YouK FoECEs AND How TO UsE Theu 

true to ourselves or the race until we leam to use the 
powers within us so effectively, that the greatest re- 
sults possible within the possibilities of human na- 
ture are secured. 

When we proceed with a scientific study of the 
subject, we find that the problem before us is to know 
what is in us and how to use what is in us. After 
much study of the powers in man, both conscious and 
subconscious, we have come to the conclusion that if 
we only knew how to use these powers, we could ac- 
complish practically anything that we may have in 
view, and not only realize our wants to the fullest de- 
gree, but also reach even our highest goal. Though 
this may seem to be a strong statement, nevertheless 
when we examine the whole nature of man, we are 
compelled to admit that it is true even in its fullest 
sense, and that therefore, not a single individual can 
fail to realize his wants and reach his goal, after he 
has learned how to use the powers that are in him. 
This is not mere speculation, nor is it simply a beanti- 
ful dream. The more we study the lives of people 
who have achieved, and the more we study our own 
experience every day, the more convinced we become 
that there is no reason whatever why any individual 
should not realize all his ambitions and much more. 

The basis of this study will naturally be found in 
the understanding of the whole nature of man, as we 
mast know what we are, before we can know and nse 
what we inherently possess. In analyzing human na- 



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YouB Forces and How to Use Them 13 

ture, a nnmber of methods have been employed, but 
there are only three in particular that are of actual 
value for our present purpose. The first of these de- 
clares that man is composed of ego, coDscioosness 
and form, and tbongh this analysis is the most com- 
plete, yet it is also the most abstract, and is therefore 
not easily understood. The second analysis, which 
is simpler, and which is employed ahnost exclusively 
by the majority, declares that man is body, mind and 
soul; but as much as this idea is thought of and spo- 
ken of, there are very few who actually understand it. 
In fact, the usual conception of man as body, mind 
and soul will have to be completely reversed in order 
to become absolutely true. The third analysis, which 
is the simplest and the most serviceable, declares that 
man is composed of individuality and personality^ 
and it is this conception of human natnre that will 
eonstitnte the phases of our study in this work. 

Before we pass to the more practical side of the 
subject, we shall find it profitable to examine briefly 
these various ideas concerning the nature of man; in 
fact, every part of our human analysis that refers 
to the ego, simply must be xmderstood if we are to 
learn bow to use the forces we possess, and the reason 
for this is found in the fact that the ego is the "I 
Am," the mling principle in man, the center and 
source of individuality, the originator of everything 
that takes place in man, and that primary something 



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34 YODB FOBCES AND HoW TO XJSE ThEM 

to which all other things in human nature are bbo- 
ondary. 

When the average person employs the term ' ' ego, ' ' 
he thinks that he is dealing with something that is 
hidden so deeply in the abstract, that it can make but 
little difference whether we naderstand it or not. 
This, however, does not happen to be true, because it 
is the ego that must act before any action can take 
place anywhere in the human system, and it is the 
ego that must ori^nate the new before any step in 
advance can be takea And in addition, it is extremely 
important to realize that the power of will to control 
the forces we possess, depends directly upon how 
fully conscious we are of the ego as the ruling princi- 
ple within us. We understand therefore, that it ia 
absolutely necessary to associate all thought, all 
feeling and all actions of mind or personality with 
the ego, or what we shall hereafter speak of as the 
"I Am." 

The first step to be taken in this connection* is to 
recognize the "I Am" in everything yon do, and to 
think always of the "I Am," as being yon— the su- 
preme yoa. Whenever you think, realize that it is 
the "I Am" that originated the thought. Whenever 
you act, realize that it is the "I Am" that gives in- 
itiative to that action, and whenever yon think of 
yourself or try to be conscious of yourself, realize 
that the "I Am" occupies the throne of your entire 
field of consciousness. 



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TOUE FOECES AND HoW TO USB ThBM 15 

Another important essentia is to affirm silently in 
your own mind that yptt are the "I Am," and as yon 
affirm this statranent, or as yon simply declare posi- 
tively, "I Am," think of the "I Am" as being the 
ruling principle in yonr whole world, as being dis- 
tinct and above and superior to all else in yonr being, 
and as being yon, yonrself, in the highest, largest, 
and most comprehensive sense. Yon tbns lift your- 
self up, so to speak, to the mountain top of masterful 
individnality; yon enthrone yonrself; yon beccone 
true to yourself; yon place yonrself where you be- 
long. 

Through this practice yon not only discover yonr- 
self to be the master of your whole life, but you ele- 
vate all your conscious actions to that lofty state in 
your consciousness that we may describe as the 
throne of yonr being, or as that center of action with- 
in which the ruling *'I Am" lives and moves and 
has its being. If you wish to control and direct the 
forces yon possess, yon mnst act from the throne of 
your being, so to speak; or in other words, from that 
conscions point in your mental world wherein all 
power of control, direction and initiative proceeds; 
and this point of action is the center of the "I Am." 
Yon must act, not as a. body, not as a personality, not 
as a mind, but as the "I Am," and the more fully yon 
recognize the lofty position of the "I Am," the 
greater becomes your power to control and direct all 
other things that yon may possess. In brief, when- 

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16 YOUB FOECES AND HoW TO USE ThEM 

ever you think or act, you shonld feel that you stand 
with the "I Am," at the apex of mentality on the 
very heights of yonr existence, and you should at the 
same time, realize that this "I Am" is you— the su- 
preme yon. The more you practice these methods, 
the more you lift yourself up above the limitations 
of mind and body, into the realization of your own 
true position as a masterful individuality; in fact, 
you place yourself where you b^ong, over and above 
everything in your organized existence. 

When we examine the mind of the average person, 
we find that he usually identifies himself with mind 
or body. He either thinks that he is body or that he 
is mind, and therefore he can control neither mind 
nor body. The "I Am" in his nature is submerged 
in a bundle of ideas, some of which are true and some 
of which are not, and his thought Is usually con- 
trolled by those ideas without repeiving any direction 
whatever from that principle within him that alone 
was intended to give direction. Such a man lives in 
the lower story of human existence but as we can con- 
trol life only when we give directions from the upper 
story, we discover just why the average person 
neither understands his forces nor has the power to 
use them. He must first elevate himself to the upper 
story of the human structure, and the first and most 
important step to be taken in this direction is to 
recognize the "I Am" as the ruling principle, and 
that the "I Am" is you. 

■ Do,i,™ih,.Googlc 



TotTE FOBOBB AlTD HoW TO XJbE TheU 17 

Another metliod tliat will be fonnd highly impor- 
tant in this coimectioii is to take a few moments 
every day and try to feel that yon— the "I Am"— are 
not only above mind and body, but in a certain sense, 
distinct from mind and body; in fact, try to isolate 
the "I Am" for a few moments every day from the 
rest of your organized being. This practice will give 
yon what may be termed a i>erfect conscionsness of 
yonr own individnal "I Am," and as yon gain that 
conscionsnesB yon will always think of the supreme 
"I Am" whenever yon think of yourself. Accord- 
ingly, all yonr mental actions will, from that time on, 
come directly from the "I Am;" and if yon will con- 
tinue to stand above all such actions at all times, yon 
will be able to control them and direct them c<»n- 
pletely. 

To examine coiucionsness and form in this connec- 
tion is hardly necessary, except to define briefly their 
general nature, so that we may have a clear idea of ^ 
what we are dealing with in the conscious field as 
well as in the field of expression. The "I Am" is 
fundamentally conscious; that is, the "I Am" knows 
what exists in the human field or in the human sphere 
and what is taking place in the human sphere; and 
that constitutes consciousness. In brief, you are con- 
scious when yon know that yon exist and have some 
definite idea as to what is taking place in yonr sphere 
of existence. What we speak of as form, is every- 
thing in the organized personality that has shape and 



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18 YOUB FOBCEB AND HoW TO UsE TbeM 

that serves in any manner to give expression to the 
forces within as. 

In the exercise of consciousness, we find that the 
"I Am" employs three fundamental actions. When 
the "I Am" looks out upon life we have simple con- 
Ecionsness. When the "I Am" looks upon its own 
position in life we have self consciousness, and when 
the "I Am" looks up into the vastness of real life 
we have cosmic consciousness. 

In simple consciousness, yon are only aware of 
those things that exist externally to yourself, but 
when you begin to become conscious of yourself as a 
distinct entity, yon begin to develop self conscious- 
ness. When yon begin to turn your attention to the 
great within and begin to look np into the real source 
of all things, you become eonscions of that world that 
seemingly exists within all worlds, and when you en- 
ter upon this experience, yon are on the borderland 
of cosmic consciousness, the most fascinating subject 
that has ever been known. 

When we come to define body, mind and soul, we 
must, as previously stated, reverse the usual defini- 
tion. In the past, we have constantly used the ex- 
pression, "I have a soul," which naturally implies 
the belief that "I am a body;" and so deeply has this 
idea become fixed in the average mind that nearly 
everybody thinks of the body whenever the term 
"me" or "myself" is employed. But in this atti- 
tude of mind the individual is not above the physical 



TotTR FOECBS AND HoW TO USB TbeU 19 

states of thon^t asd feeling; in fact, he is more or 
less sabmei^^ in what may be called a bundle of 
physical facts and ideas, of which he has very little 
control. Ton cannot control anything in your life, 
however, until yon aro above it. You cannot control 
what is in your body until you realize that yon are 
above your body. Yon cannot control what is in 
your mind until yon realize that yon are above your 
mind, and therefore no one can nse the forces within 
him to any extent so long as he thinks of himself as 
being the body, or as being localized ezclnsively in 
the body. 

When we examine the whole nature <rf man, wo 
find that the sonl is the man himself, and that the 
ego is the central principle of the sonl; or to nse an- 
other expression, the sonl, including the "I Am," 
constitutes the individnality, and that visible scone- 
thing through which individnality finds expression, 
constitutes the personality. 

If yon wish to xmderstand your forces, and gain 
that masterfnl attitude necessary to the control of 
your forces, train yourself to think that yon are a 
sonl, but do not think of the sonl as something vague 
or mysterious. Think of the soul aa being the in- 
dividual yoa and all that that expression caa possi- 
bly imply. Train yourself to think that yon are 
master of mind and body, because yon are above 
mind and body, and possess the power to use every- 
thing that is in mind and body. 



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Man is ever in search o/ strength. It is the 
strong mtm that »iru. It is the num vilh povw 
that scales ike heights. To be strong it to be 
great; and it is the privilege of greatness to 
satisfy every desire, every aspiration, tvay need. 
But strength is not for the few alone; it is for all, 
and the way to strength is simple. Proceed this 
irery moment to the mountain tops of the strength 
you notv possess, and whatever may happen do 
not come down. Do not weakai under adverxty. 
Resolve to remain as strong, as determined and 
as highly enthused during the darkest mght of 
adversity as you are during the suimiest day of 
prosperity. Do not feel disappointed when things 
seem disappointing. Keep the eye single upon 
the same brilliant future regardless of circum- 
stances, conditions or events. Do not lose heart 
when thirtgs go wrong. Continue undisturbed in 
your original resolve to maite all things go right. 
To be overcome by adversity and threatetmg 
failure is to lose strength; to always remain in 
the same lofty, determined mood is to constantly 
grow in strength. The man who never wealfaa 
when things are against him will grow stronger 
artd strat^er until all tlmgs will delight to be 
for Mm. He will finally have all the strength 
he may desire or need. Be always strong artd 
Jtou will always be stronger. 





s 



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CHAPTER n 

HOW WE OOTEBN IH£ F0B0E8 WE POBBE8S 

Whenever yon think or whenever you feel, when- 
ever yon speak, whenever you act, or whatever may 
be taking place in yonr life, your enpreme idea sbonld 
be that yon are above it all, superior to it all, uid 
have control of it alL Yon simply must take this 
higher ground in all action, thought and consciona- 
ness before you can control yourself and direct, for 
practical purposes, the forces you possess. There- 
fore, what has been said in connection with the "I 
Am," the soul and the individuality as being one, 
and as standing at the apex of human existence, is 
just as important as anything that may be said here- 
after in connection with the application of the forces 
in man to practical action. And though this phase 
of the subject may appear to be somewhat abstract, 
we shall find no difficulty in understanding it more 
fully as we apply the ideas evolved. In fact, when 
we learn to realize that we, by nature, occupy a posi- 
tion that is above mind and body, this part of the sub- 
ject will be found more interesting than anything 
else, and its application more profitable. 



Do,i,™ih,.Googlc 



24 YouE FoECES AND How TO XJsE Them 

We can define individuality more fully by stating 
that it is the invisible man and that eveiything in 
man that is invisible belongs to his individuality. It 
is the individuality that initiates, that controls or di- 
rects. Therefore to control and use a force in yonr 
own system, you must understand and develop indi- 
viduality. Your individuality must be made distinct, 
determined and positive. Yon must constantly know 
what you are and what you want, and you must con- 
stantly be determined to secure what you want. It 
is individuality that makes yon difTerent from all 
other organized entities, and it is a highly developed 
individuality that gives you the power to stand out 
distinct above the mass, and it is the degree of indi- 
viduality that you possess that determines largely 
■what position you are to occupy in the world. 

Whenever you see a man who is different, who 
seems to stand out distinct, and who has something 
vital about him that no one else seems to possess, 
you have a man whose individuality is highly devel- 
oped, and you also have a man who is going to make 
his mark in the world. Take two men of equal power, 
ability and eflBciency, but with this difference. In the 
one individuality is highly developed, while in the 
other it is not. You know at once which one of these 
two is going to reach the highest places in the world 
of achievement; and the reason is that the one who 
possesses individuality, lives above mind and body, 
thereby being able to control and direct the forces 



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YouB F0HCE8 AND How TO ITsB Them 25 

and powers of mind and body. The man, however, 
whose individuality is weak, lives more or less down 
in mind and body, and instead of controlling mind 
and body, is constantly being inflnenced by every- 
thing from the ontside that may enter his conscious- 
ness. 

Whenever you find a man or a woman who is doing 
something worth while, who is creating an impres- 
sion upon the race, who is moving forward towards 
greater and better things, you find the individuality 
strong, positive and highly developed. It is there- 
fore absolutely necessary that you give your best at- 
tention to the development of a strong, positive indi- 
viduality if you wish to succeed in the world and 
make the best use of the forces in your possession. 
A negative or weak individuality drifts with the 
stream of environment, and usually receives only 
what others choose to give, but a firm, strong, posi- 
tive, well-developed individuality, actually ctmtrols 
the ship of his life and destiny, and sooner or later 
will gain possession of what he originally set out to 
secure. A positive individuality has the power to 
take hold of things and turn them to good account. 
This is one reason why such an individuality always 
succeeds. Another reason is that the more fully your 
individuality is developed, the more you are admired 
by everybody with whom you may come in contact. 
The human race loves power, and counts it a privi- 
lege to give lofty positions to those who have power. 

no,i,™ih,.GoOglc 



26 Yous FoBcES and' How to Use Them 

and every man or woman, whose mdiridnality is 
highly developed, does possess power— usually ex- 
ceptional power. 

To develop individuality, the first essential is to 
give the "I Am" its true and lofty posititm in your 
mind. The "I Am" is the very center of individu- 
ality, and the more fully conscious yon become of the 
"Z Am" the more of the power that is in the "I Am" 
you arouse, and it is the arousing of this power that 
makes individuality positive and strong. Another 
essential is to practice the idea of feeling or conceiv- 
ing yourself as occupying the masterful attitude. 
Whenever you think of yourself, think of yourself as 
being and living and acting in the masterful attitude. 
Then in addition, make every desire positive, make 
every feeling positive, make every thought positive, 
and make every action of mind positive. To make 
your wants distinct and positive, that is, to actually 
and fully know what you want and th«i proceed to 
want what you want with all the power that is in yon, 
will also tend to give strength and positiveness to 
your indi^'idnality; uid the reason is that such ac- 
tions of mind will tend to place in positive, construc- 
tive action every force that is in your system. 

A most valuable method is to picture in your mind 
your own best idea of what a strong, well-developed 
individuality would necessarily be, and then think <^ 
yourself as becoming more and more like that picture. 
In this connection it is well to remember that we 



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TouB FoBCEs AND How TO XTsE Thbm 27 

gradually grow into tbe likeness of that which we 
think of the most. Therefore, if yon have a very 
clear idea of a highly developed indiTidoality, and 
think a great deal of that individnality with a strong, 
positive desire to develop snch an individuality, you 
will gradually and surely move towards that lofty 
ideal. 

Another valuable method is to ^ve ciuiBciona rec- 
ognition to what may be e^ed the bigger man on 
the inside. Few people think of this greater man 
that is within them, but we cannot afford to neglect 
this interior entity for a moment This greater or 
larger man is not something that is separate and 
distinct from ourselves. -It is simply the sum-total of 
the greater powers and possibilities that are withla 
us. We should recognize these, think of them a great 
deal, and desire with all the power of heart and mind 
and soul to arouse and express m<Mre and more of 
these inner powers. Thns we shall find that the inte- 
rior man, our real individuality, will become stronger 
and more active, and our power to apply our greater 
possibilities will increase accordingly. The value of 
individuality is so great that it cannot possibly be 
overestimated. Every known method that will de- 
velop individnality, therefore, should be applied 
faithfully, thoroughly and constantly. In fact, no 
one othei* thing we can do will bring greater returns. 

The personality is the visible man. Everything 
that is visible in the hmnan entity belongs to the 

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28 YouB FoECEs AND How TO Use Theu 

peraonality, but it is more than the body. To say 
that some one has a fine personality may and may not 
mean that that personality is beautiful, in the ordi- 
nary sense of the term. There might be no physical 
beauty and yet the personality might be highly de- 
veloped. There might he nothing striking about such 
a personality, and yet there would be something ex- 
tremely attractive, something to greatly admire. On 
the other hand, when the personality is not well de- 
veloped, there is nothing in the visible man that you 
can see, besides ordinary human clay. Everything 
existing in socli a personality is crude and even 
gross; but there is no excuse for any personality 
being crude, nnrefined or undeveloped. There is not 
a single personality that cannot be so refined and 
perfected as to become strikingly attractive, and 
there are scores of reasons why such development 
should be sought. The most important reason is that 
all the forces of man act through the personality, and 
the finer the personality, the more easily can we di- 
rect and express the forces we possess. When the 
personality is crude, we find it difficult to apply in 
practical life the finer elements that are within us, 
and here we find one reason why talent or ability so 
frequently fails to be its best. In such cases the per- 
sonality has been neglected, and is not a fit instru- 
ment through which finer things and greater things 
can find expression. The personality is related to 
the individual as the piano is to the musician. If the 

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Yoi:m FoBGEs and How to Use Tbeu 29 

piano is out of tone, the masician will fail, no matter 
how mnch of a musician he may be; and likewise, if 
the piano or instniment is cmde in constrnction, the 
iinest music cannot be expressed through it as a chan- 
nel. To develop the personality, the principal essen- 
tial is to learn how to truismute all the creative en- 
et^es that are generated in the human system, a 
subject that will be given thorough attention in, an- 
other chapter. 

When we proceed to apply the forces within us, we 
find three fields of action. The first is the conscious 
field, the field in which the mind acts when we are 
awake. The second field is the subconscions, that 
field in which the mind acts when it goes beneath 
consciousness. It ia also the field in which we act 
when asleep. The term, "falling asleep," is there- 
fore literally true, as when we go to sleep, the ego 
goes down, so to speak, into another world— a world 
so vast, that only portions of it have thus far been 
explored. The third field is the superconscious, the 
field in which the mind acts when it touches the upper 
realm, and it is when acting in this field that we gain 
real power and real inspiration; in fact, when we 
touch the superconscious, we frequently feel as if we 
have become more than mere man. To know how to 
act in the superconacious field, is therefore highly 
important, even though the idea may at firat sight 
seem to be vague and somewhat mystical. 



Do,i,™ih,.Googlc 



30 YouB FoBcBe and How to Use Them 

We are constantly in touch, however, with the su- 
perconscious, whether we know it or not. We fre- 
quently enter the snperconscions when we listen to 
inspiring music, when we read s<nne book that 
touches the finer intellect, when we listen to someone 
who speaks from what may he termed the inner 
throne of authority, when we witness some sonl-stir- 
rii^ scene in nature. We also touch the supercon- 
scious when we are carried away with some tremen- 
dous ambition, and herein we find practical value in 
a great measure. When men of tremendous ambition 
are carried away, so to speak, with the power of that 
ambition, they almost invariably reach the higher 
and finer state of mind— a state where they not only 
feel more power and determination than they ever 
felt before, but a state in which the mind becomes so 
extremely active that it almost invariably gains the 
necessary brilliancy to work out those plans or ideas 
that are required in order that the ambition may he 
realized. 

It can readily he demonstrated that we get our 
best ideas from this lofty realm, and it is a well- 
known fact that no one ever accomplishes great or 
wonderful things in the world, without touching fre- 
quently this sublime inspiring state. When we train 
the mind to touch the superconscious at frequent in- 
tervals, we always find the ideas we want. We al- 
ways succeed in providing the ways and means re- 
quired. No matter what the difficulties may be, we 

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Your Fobces and How to Use Theh 31 

invariably discoTer something by which we may 
overcome and conquer completely. 

Whenever you find yonrself in what may be termed 
a difficult position, proceed at once to work yonr 
mind up into higher and higher attitudes, until yon 
touch the saperc<mscious, and when yon tonch that 
lofty state you will soon receive the ideas or the 
methods that yon need. But this is not the only 
valne .connected with the superconscious. The high- 
est forces in man are the most powerful, but we can- 
not nse those higher forces without acting through 
the superconscious field. Therefore, if yon want to 
understand and apply all the forces you possess, you 
must train the mind to act through the supercon- 
scious as well as the conscious and the subconscious. 

However, we must not permit ourselves to live ex- 
clusively in this lofty state; though it is the source 
of the higher forces in man, those forces that are in- 
dispensable to the doing of great and important 
things; nevertheless, those forces cannot be applied 
unless they are brought down to earth, so to speak, 
and united with practical action. He who lives ex- 
clusively in the superconscious, will dream wonder- 
ful dreams, but if he does not unite the forces of the 
superconscious with practical action, he will do noth- 
ing else but dream dreams, and those dreams will 
not come true. It is when we combine mental action 
in the conscious, subconscious and superconscious 
that we get the results we desire. In brief, it is the 



Do,i,™ih,.Googlc 



32 TouB FoBOES AND How TO UsB Thsu 

full tise of all the forc^ in mind througli all the chan- 
nels of expression that leads to the highest attain- 
ment and the greatest adiievements. 

When we proceed with the practical application of 
any particular force, we shall not find it necessary to 
cause that force to act through what may be termed 
the psychological field, and the reason is that the 
psychological field in man is the real field of action. 
It is the field through which the undercurrents flow, 
and we all understand that it is these undercurrents 
that determine, not only the direction of action, but 
the results that follow action. This idea is well illus- 
trated in the following lines: 

"Stntira upon the sorfMO flow; 

He who would seek for pearls miiBt div« below." 

The term '* below" as applied to the life and c(m- 
scionsness of man, is synonymons with the psycho- 
logical field, or the field of the undercurrents. Ordi- 
nary minds skim over the snrface. Great minds in- 
variably sound these deeper depths, and act in and 
through the psychological field. Their minds dive 
below into the rich yastness of what may be termed 
the gold mines of the mind, and the diamond fields 
of the soul. 

When we enter the psychological field of any force, 
which simply means the inner and finer field of action 
of that force, we act through the undercurrents, and 
thereby proceed to control those currents. It is in the 
field of the undercurrents that we find both the origin 



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, YoTjE FoBCBs AND How TO TJbe Tbeh 33 

and the action of cause, whether physical or mentaL 
It is these currents, when acted npon intelligently, 
that remove what we do not want and produce those 
changes that we do want. They invariably produce 
effects, both physical and mental, according to the 
action that we give to them, and all those things that 
pertain to the personality will respond only to the 
actions of those currents; that is, yon caimot pro- 
duce any effect in any part of the mind or body un- 
less yon first direct the nndercurrents of the system 
to produce those effects. To act through the undei^ 
currents therefore is absolutely necessary, no matter 
what we may wish to do, or what forces we may wish 
to control, direct or apply; and we act upon those 
nndercurrents only when we ^ter the psychological 
field. 

In like manner, we ctui turn to good account all 
things in practical everyday life only when we under- 
stand the psychology of those things. The reason 
is, that when we understand the psycholc^jy of any- 
thing, we understand the power that is back of that 
particular thing, and that controls it and gives it 
definite action. In consequence, when we understand 
the psychology of anything in our own field of action 
or in our own environment, we will know how to 
deal with it so as to secure whatever results that par- 
ticular thing has the power to produce. But this law 
is especially important in dealing with forces within 
ourselves, whether those forces act through the mind 

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34 YouB FoBCES AND How TO Us£ Theu 

or tliroagh any ooe of the faculties, through the per- 
sonality or through the conscious, subconscious or 
superconscions fields. In brief, whatever we do in 
trying to control and direct the powers we possess, 
we must enter the deeper life of those powers, so 
that we can get full control of the undercurrents. It 
is the way those undercurrents flow that determines 
results, and as we can direct those currents in any 
way that we desire, we naturally conclude that we 
can secure whatever results we desire. 



Do,i,™ih,.Googlc 



<t^^^^^ 




Man lives to wiwe jotvati. To move for- 
Tvard a to the mate. To live more is to he 
more and do more; and it ii being and doing that 
comfilules tiie path to happiness. The more 
you are and the more Jwu do, the richer ^ur 
life, the greater your jo^. But bang and doing 
must alvajis live together as one. To trji to be 
much and not Irji to do much, is to find Uje a 
barren vaste. To try to do much and not try/ to 
be much, is to find Ufe a harden too heavy and 
itearisome to bear. The being of much gives 
the necessary attpiration and the necessary power 
to the doing of much. The doing of muck gives 
the necessary expression to the being of much. 
And it is tiie bringing forth of bang through the 
act of dmng that produces happineu that is hap- 
piness. Being much gives capacity for doing 
much. Doing much gives expresaon to the nc^ 
est and the best that is vithin us. And the 
more ve increase the richness of that vhich is 
tnthin us, the more ve increase our happiness, 
provided me increase, in Oie same proportion, 
the expres^on of that greater richness. The first 
essential is provided for by the being of much; 
the second, by the dtang of much; and the 
secret of both may be found by him vho lives 
to move fomard. 




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Do,i,™ih,.Googlc 



CHAPTEEin 

THE USE OF lUND IN FBAOTIOAL ACTION 

In the present age, it is the power of mind that 
roles the world, and therefore it is evident that he 
who has acquired the best nse of the power of mind, 
will realize the greatest success, and reach the high- 
est places that attainment and achievement hold in 
store. The man who wins is the man who can apply 
in practical life every part of his mental ability, and 
who can make every action of his mind tell. 

We sometimes wonder why there are so many 
capable men and admirable women who do not reach 
those places in life that they seem to deserve, but the 
answer is simple. They do not apply the power of 
mind as they shonld. Their abilities and qualities are 
either misdirected or applied only in part. These 
people, however, should not permit themselves to be- 
come dissatisfied with fate, bnt should remember that 
every individuality who learns to make full use of 
the power of his mind will reach his goal; he will 
realize his desire and will positively win. 

There are several reasons why, though the princi- 
pal reason is found in the fact that when the power 
37 



Do,i,™ih,.Googlc 



38 YouB FoECES AND How TO Use Them 

of the mind is nsed correctly in working out what we 
wish to accomplish, the other forces we possess are 
readily applied for the same purpose, and this fact 
becomes evident when we realize that the power of 
mind is not only the ruling power in the world, but 
is also the ruling power in man himself. All other 
faculties in man are ruled by the power of his mind. 
It is the action of his mind that determines the action 
of all the other forces in his possession. Therefore, 
to secure the results desired, he must give his first 
thought to the scientific and constructive application 
of mental action. 

In a preceding chapter, it was stated that the 
"I Am" is the ruling principle in man, and from 
that statement the conclusion may be drawn that the 
"I Am" is the ruling power as well, but this is not 
strictly correct. There is a difference between princi- 
ple and power, though for practical purposes it is not 
necessary to consider the abstract phase of this dif- 
ference. All that is necessary is to realize that the 
"I Am" directs the mind, and that the power of the 
mind directs and controls everything else in the hu- 
man system. It is the mind that occupies the throne 
but the "I Am" is the power behind the throne. 

This being true, it becomes highly important to 
understand how the power of the mind should be 
used, but before we can understand the use of this 
power, we must learn what this power actually is. 
gJenerall^ speaking, we may say that the power of 

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YOTTR FOBCES AND HoW TO UsB ThEI 39 

mind is the sum-total of all the forces of the mental 
world, including those forces that are onployed in 
the process of thinking. The power of mind includes 
the power of the will, the power of desire, the power 
of feeling, and the power of thought. It includes 
conscious action in all its phases and subconscious 
action in all its phases; in fact, it includes anything 
and everything that is placed in action through the 
mind, by the mind or in the mind. 

To use the power of the mind, the first essential is 
to direct every mental action toward the goal in view, 
and this direction must not be occasional, but con- 
stant. Most minds, however, do not apply this law. 
They think about a certain thing one moment, and 
about something else the next moment. At a certain 
hour their mental actions work along a certain line, 
and at the next hour those actions work along a dif- 
ferent line. Sometimes the goal in view is one thing, 
and sometimes another, so the actions of the mind 
do not move constantly toward a certain definite goal, 
but are mostly scattered. We know, however, that 
every individual who is actually working himself 
steadily and surely toward the goal he has in view, 
invariably directs all the power of his thought upon 
that goal. In his mind not a single mental action is 
thrown away, not a single mental force wasted. All 
the power that is in him is being directed to work for 
what he wishes to accomplish, and the reason that 
?very power responds in this way is because he is pot 



Do,i,™ih,.Googlc 



40 YouB Forces and How to Use Them 

thinkiBg of one thing now and something else the 
next moment. He is thinking all the time of what 
he wishes to attain and achieve. The foil power of 
mind is tnmed upon that object, and as mind is the 
ruling power, the fnll power of all his other forces 
will tend to work for the saine object. 

In using the power of mind as well as all the other 
forces we possess, the first question to answer is 
what we really want, or what we reaUy want to ac- 
complish; and when this question is answered, the one 
thing that is wanted should be fixed so clearly in 
thought that it can be seen by the mind's eye every 
minute. But the majority do not know what they 
really want. They may have some vague desire, but 
they have not determined clearly, definitely and posi- 
tively what they really want, and this is one of the 
principal causes of failure. So long as we do not 
know definitely what we want, our forces will be 
scattered, and so long as our forces are scattered, we 
will accomplish but little, or fail entirely. When we 
know what we want, however, and proceed to work 
for it with all the power and ability that is in us, 
we may rest assured that we will get it When we 
direct the power of thinking, the power of will, the 
power of mental action, the power of desire, the 
power of ambition, in fact, all the power we possess 
on the one thing we want, on the one goal we desire 
to reach, it is not difficult to understand why suc- 



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YOTTB FOBCEB AND HoW TO USE ThEM 41 

cess in a greater and greater measure most be 
j«alized. 

To illnstrate this subject farther, we will snppose 
that yon have a certain ambition and continue to con- 
centrate your thought and the power of yonr mind 
upon that ambition every minute for an indefinite 
period, with no cessation whatever. The result will 
be that yon will gradually and surely train all the 
forces within yon to work for the realization of that 
ambition, and in the coarse of time, the fnll capacity 
of yonr entire mental system will be applied in work- 
ing for that particular thing. 

On the other hand, suppose yon do as most people 
do under average circumstances. Snppose, after yon 
have givefi yonr ambition a certain amount of 
thought, yon come to the conclusion that possibly yon 
might succeed better along another line. Then you be- 
gin to direct the power of your mind along that other 
line. Later on, yon come to the conclusion that there 
is stiU another channel through whidi yon might suc- 
ceed, and you proceed accordingly to direct your 
mind upon this third ambition. Then what will hap- 
pen T Simply this: You will make three good be^n- 
nings, but in every case you will stop before you have 
accomplished anything. There are thousands of cap- 
able men and women, however, who make this mistake 
every year of their lives. The full force of their 
mental system is directed npon a certain ambition 
only for a short time; then it is directed elsewhere. 

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42 YoDB FoBOES AKD How 10 Ubb Them 

They never oontiDne long enough along any particu- 
lar line to secnre results from their efforts, and there- 
fore results are never secured. 

Then there are other minds'who give most of their 
attention to a certain ambition and succeed fairly 
well, but give the rest of their attention to a number . 
of minor ambitions that have no particular im- 
portance. Thus they are using only a fraction of 
their power in a way that will tell. The rest of it is 
thrown away along a number of lines throngh which 
nothing is gained. But in this age high efficiency is 
demanded everywhere in the world's work, and any 
one who wants to occnpy a place that will satisfy his 
ambition and desire, cannot afford to waste even a 
small part of the power he may possess. He needs it 
all along the line of his leading ambition, and there- 
fore shonld not permit couDter attractions to occnpy 
his mind for a moment. 

If you have a certain ambition or a certain desire, 
think about that ambition at all times. Keep that 
ambition before your mind constantly, and do not 
hesitate to make your ambition as high as possible. 
The higher you aim, the greater will be your achieve- 
ments, thongh that does not necessarily mean that 
yon will realize your highest aims as fnlly as yon 
have pictured them in your mind; but the fact is 
that those who have low aims, nsnaUy realize what is 
even below their aims, while those who have high 
wms usually re^ze very nearly, if not fnlly, what 



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YovB FoBCEB AND How TO UsE Theh 43 

their original ambition calls for. The principle is to 
direct the power of mind upon the very highest, the 
very largest and the very greatest mental conception 
of that which we intend to achieve. The first essen- 
tial therefore, is to direct the full power of mind and 
thought npon the goal in view, and to continue to 
direct the mind in that manner every minute, regard- 
less of circumstances or conditions. 

The second essential la to make every mental action 
positive. When we desire certmn things or when we 
think of certain things we wish to attain or achieve, 
the question should be if our mental attitudes at 
the time are positive or negative. To answer this we 
only have to remember that every positive action 
always goes toward that which receives its attention, 
while a negative action always retreats. A positive 
action is an action that you feel when yon realize that 
every force in yonr entire system is pushed forward, 
so to speak, and that it is passing through what may 
be termed an expanding and enlar^g state of feel- 
ing or consciousness. The positive attitude of mind 
is also indicated by the feeling of a firm, determined 
f ulhiesB throughout the nervous system. When every 
nerve feels full, strong and determined, you are in 
the positive attitude, and whatever yon may do at 
the time will produce results along the line of your 
desire or your ambition. When you are in a posi- 
tive state of mind you are never nervous or dis- 
turbed, you are never agitated or strenuous; in fact, 

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14 YOUB FOBCES AND HoW TO UsE TbeH 

the more positive yon are the deeper your cabuness 
and the better yoor control over your entire system. 

The positive man is not one who rushes helter- 
skelter here and there regardless of judgment or 
constructive action, but one who is absolutely calm 
and controlled under every circninstance, and yet so 
thoroughly full of energy that every atom in his be- 
ing is ready, under every circumstance, to accomplish 
and achieve. This energy is not permitted to act, 
however, until the proper time arrives, and then its 
action goes directly to the goal in view. 

The positive mind is always in harmony with itself, 
while the negative mind is always out of harmony, 
and thereby loses the greater part of its power. Posi- 
tiveness always means strength stored np, power held 
in the system under perfect control, until the time 
of action; and during the time of action directed con- 
structively under the sMne perfect control. In the 
positive mind, all the actions of the mental system 
are working in harmony and are being fully directed 
toward the object in view, while in the negative 
mind, those same actions are scattered, restless, nerv- 
ous, disturbed, moving here and there, sometimes 
under direction, but most of the time not. That the 
one shonld invariably succeed is therefore just as 
evident as that the other should invariably fail. Scat- 
tered energy cannot do otherwise but fail, wlule posi- 
tively directed enei^y simply must succeed. A posi- 
tive mind is like a powerful strewn of water that is 

Do,i,™ih,.Googlc 



TouE FoECEB Ain> How TO TJbe Them 45 

gathering volnme and force from hundreds of tribn- 
taries all along its coarse. The further on it goes 
the greater its power, until when it reaches its goal, 
that power is simply immense. A negative mind, 
however, would be something like a stream, that the 
further it flows the more divisions it makes, until, 
when it reaches its goal, instead of being one power- 
ful stream, it has become a hundred, small, weak, 
shallow streams. 

To develop positiveness it is necessary to otdti- 
vate those qualities that constitute positiveness. 
Make it a point to give your whole attention to what 
yon want to accomplish, and give that attention firm- 
ness, calmness and determinaticm. Try to give depth 
to every desire until you feel as if all the powers of 
your system were acting, not on the surface, but from 
the greater world within. As this attitude is culti- 
vated, positiveness will become more and more dis- 
tinct, nntil you can actually feel yourself gaining 
power and prestige. And the effect will not only be 
noticed in your own ability to better direct and apply 
your talents, but others wilt discover the change. 
Accordingly, those who are looking for men of power, 
men who can do things, will look to yon as the one 
to occupy the position that has to be filled. 

Positiveness therefore, not only g^ves you the abil- 
ity to make a far better use of the forces you possess, 
but it also gives yon personality, that much admired 
something that will most surely cause you to be se- 



Do,i,™ih,.Googlc 



46 ToiTR FoficEB AND How TO TJbb Theu 

lected where men of power are needed. The world 
does not care for negative personalities. Such per- 
sonalities look weak and empty, and are usually ig- 
nored, but everybody is attracted to a positive per- 
sonality; and it is the positive personality that is 
always given the preference. Nor is this otherwise 
but right, because the positive personality has better 
use of his power, and therefore is able to act with 
greater efiBeiency wherever he is called upon to act. 

The third essential in the right use of the mind is 
to make every mental action constructive, and a cou: 
structive mental action is one that is based upon a 
deep seated desire to develop, to increase, to achieve, 
to attain— in brief, to become larger and greater, and 
to do something of far greater worth than has been 
done before. If you will cause every mental action 
you entertain to have that feeling, constmctiveness 
will soon become second nature to your entire mental 
system; that is, all the forces of your mind will begin 
to become building forces, and will continue to build 
yon up along any line through which you may desire 
to act. 

Inspire your mind constantly with a building de- 
sire, and make this desire so strong that every part of 
your system will constantly feel that it wants to be- 
come greater, more capable and more efficient. An 
excellent practice in this connection is to try to en- 
large upon all your ideas of things whenever you 
have spare moments for real thought. This practice 



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Your Fobces and How to Use Them 47 

will tend to produce a growing tendency in every 
process of yonr thinking. Another good practice is 
to inspire every mental action with more ambition. 
We cannot have too much ambition. We may have 
too mnch aimless ambition, but we cannot have too 
much real constructive ambition. If your ambition 
is very strong, and is directed toward something defi- 
nite, every action of your mind, every action of your 
personality, and every action of your faculties will 
become constructive; that is, all those actions will be 
inspired by the tremendous force of your ambition 
to work for the realization of that ambition. 

Never permit restless ambition. Whenever you 
feel the force of ambition direct your mind at once 
in a calm, determined manner upon that which you 
really want to accomplish in life. Make this a daily 
practice, and you will steadily train all your facul- 
ties and powers not only to work for the realization 
of that ambition, but become more and more efficient 
in that direction. Ere long your forces and faculties 
will be sufficiently competent to accomplish what yon 
want. 

In the proper use of the mind therefore these three 
essentials should be applied constantly and thor- 
oughly. First, direct all the powers of mind, all 
the powers of thought, and all your thinking upon 
the goal yon have in view. Second, train every men- 
tal action to be deeply and calmly positive. Third, 
train every mental action to be constrnctive, to be 



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48 YOUB POBCES AND How TO ITSE ThEM 

filled with a building spirit, to be inspired with a 
ceaseless desire to develop the greater, to achieve the 
greater, to attain the greater. When you have ac- 
quired these three, you- will begin to use your forces 
in such a way that results must follow. You will be- 
gin to move forward steadily and surely, and you 
will be constantly gaining ground. Your mind will 
have become like the stream mentioned above. It 
will gather volmne and force as it moves on and on, 
until finally that volume will be great enough to re- 
move any obstacle in its way, and that force power- 
ful enough to do anything you may have in view. 

In order to apply these three essentials in the most 
effective manner, there are several misuses of the 
mind that mnst be avoided. Avoid the forceful, the 
aggressive and the domineering attitudes, and do not 
permit your mind to become intense, unless it is 
under perfect control. Never attanpt to control or 
influence others in any way whatever. Tou will sel- 
dom succeed in that manner, and when you do, the 
success will be temporary; besides, such a practice 
always weakens your mind. Do not turn the power 
of your mind upon others, but turn it upon yourself 
in such a way that it will make you strcmger, mora 
positive, more capable, and more efficient, and as you 
develop in this manner, success must come of itself. 
There ia only one way by which you can influence 
others legitimately, and that is through the giving of 
instruction, but in that case, there is no desire to in- 



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TouB FoBCES AND How 10 UsB Them 49 

fluence. You desire simply to impart knowledge and 
information, and you exercise a most desirable in- 
fluence without desiring to do so. 

A great many men and women, after discovering 
the immense power of mind, have come to the con- 
elnsion that they might change circumstances by ex- 
ercising mental power upon those circumstances in 
some mysterious manner, but sudi a practice means 
nothing but a waste of energy. The way to control 
circumstances is to control the forces within yourself 
to make a greater man of yourself, and as you become 
greater and more competent, you will naturally grav- 
itate into better circumstances. In this connection, 
we should remember that like attracts like. If you 
want that which is better, make yourself better. If 
you want to realize the ideal, make yourself more 
ideal. If you want better friends, make yourself a 
better friend. If yon want to associate with people 
of worth, make yourself more worthy. If you want to 
meet that which is agreeable, make yourself more 
agreeable. If yon want to enter conditions and cir- 
cumstances that are more pleasing, make yourself 
more pleasing. In brief, whatever you want, produce 
that something in yourself, and you will positively 
gravitate towards the corresponding conditions in 
the external world. But to improve yourself along 
those lines, it is necessary to apply for that purjwse, 
all the power you possess. You cannot afford to 



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50 YouB FoBCEs ASD How 10 Use Them 

waste any of it, and every misuse of the mind will 
waste power. 

Avoid all destmctive attitudes of the mind, such 
as anger, hatred, malice, envy, jealousy, rev^ige, de- 
pression, discouragement, disappointment, worry, 
fear, and so on. Never antagonize, never re^st what 
is wrong, and never try to get even. Make the best 
use of your own talent and the best that is in store 
for you will positively come your way. When others 
seem to .take advantage of you, do not retaliate by 
trying to take advantage of them. Use your power 
in improving yourself, so that you can do better and 
better work. That is how you are going to win in 
the race. Later on, those who tried to take advantage 
of you will be left in the rear. Bemember, those who 
are dealing imjnstly with you or with anybody are 
misusing their mind. They are therefore losing their 
power, and will, in the course of time, begin to lose 
ground; but if you, in the mean time, are turning the 
full power of your mind to good account, yon will 
not only gain more power, but you will soon begin 
to gain ground. Yon will gun and continue to gain 
in the long run, while oth^s who have been misusing. 
tlieir minds wUl lose mostly everything in the long 
run. That is how you are going to win, and win 
splendidly regardless of ill treatment or opposition. 

A great many people imagine that they can pro- 
mote their own success by trying to prevent the suc- 
cess of others, but it is one of the greatest delnsions 



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YouB Forces and How to Use Them 51 

in the world. K you want to promote yonr own sue- 
cesa as thoroughly as yonr capacity will permit, take 
an active interest in the succobs of ereryhody, be- 
cause this will not only keep yonr mind in the sue- 
cesa attitude and cause you to think auccess all along 
the line, but it will enlarge your mind ao as to give 
you a greater and better grasp upon the fields of suc- 
cess. If you are trying to prevent the success of 
others, yon are acting in the destructive attitude, 
which sooner or later will react on others, but if yoa 
are taking an active interest in the succeas of every- 
body, you are entertaining only constructive atti- 
tudes, and these will sooner or later accumnlate in 
your own mind to add volume and power to the forces 
of success that you are building up in yourself. 

In this connection, we may well ask why those suc- 
ceed who do succeed, why so many succeed only in 
part, and why so many fail utterly. These are ques- 
tions that occupy the minds of most people, and 
hundreds of answers have been given, but there is 
only one answer that goes to rock bottom. Those 
people who fail, and who continue to fail all along 
the line, fail because the power of their minds is 
either in a habitual n^ative state, or is always mis- 
directed. If the power of mind ia not working posi- 
tively and conatructively for a certain goal, you are 
not going to succeed. If your miud is not positive, 
it is negative, and negative minds float with the 
stream. We must remember that we are in the midst 



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52 Your Foboes and How to Use Them 

of all kinds of circiumtances, some of which are for 
US and some of which are against ns, and we will 
either have to make onr own way or drift, and if we 
drift we go wherever the stream goes. Bnt most of 
the streams of hmnan life are found to float in the 
world of the ordinary and the inferior. Therefore, 
if yon drift, yon will drift with the inferior, and your 
goal will be failure. 

When we analyze the minds of people who have 
failed, we invariably find that they are either nega- 
tive, non-constructive or aimless. Their forces are 
scattered, and what is in them is seldom applied con- 
structively. There is an emptiness about their per- 
sonality that indicates negativeness. There is an un- 
certainty in their facial expression that indicates the 
absence of definite ambition. There is nothing of a 
positive, determined nature going on in their mental 
world. They have not taken definite action along any 
line. They are dependent upon fate and circum- 
stances. They are drifting with some stream, and that 
they should accomplish little if anything is inevitable. 
This does not mean, however, that their mental world 
is necessarily unproductive; in fact, those very minds 
are in many instances immensely rich with possibili- 
ties. The trouble is, those possibilities continue to 
be dormant, and what is in them is not being bronght 
forth and trained for definite action or actual results. 

What those people should do, is to proceed at once 
to comply with the three essentials mentioned above, 

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YouB Fo&CES AND How TO UsB Them 53 

and before many months there will be a turn in the 
lane. They will soon cease to drift, and will then 
begin to make their own life, their own circumstances 
and their own future. 

In this connection, it is well to remember that 
negative people and non-constructive minds never at- 
tract that which is helpfnl in their circumstances. 
The more you drift, the more people yon meet who 
also drift, while on the other hand, when yon begin 
to make your own life and become positive, you be- 
gin to meet more positive people and more construe- 
tive circumstances. This explains why "Qod helps 
them that help thaaselves." When you begin to 
help yourself, which means to make the best of what 
is in yourself, yon begin to attract to yourself more 
and more of those helpful things that may exist all 
about you. Li other words, constructive forces at- 
tract constructive forces; positive forces attract posi- 
tive forces. A growing mind attracts elements and 
forces that help to promote growth, and people who 
are determined to make more and more of themselves, 
are drawn more and more into circumstances through 
which they will find the opportonity to make more of 
themselves. And this law works not only in connec- 
tion with the ratemal world, but also the internal 
world. When yon begin to make a positive deter- 
mined use of those powers in yourself that are al- 
ready in positive action, you draw forth into action 
powers within yon that have been dormant, and as 



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54 Youa FoBCES and How to Use Them 

this process continues, yon will find that you will 
accnmolate volume, capacity and power in your men- 
tal world, ontil you finally become a mental giant. 

As you begin to grow and become more capable, 
you will find that you will meet better and better 
opportunities, not only opportunities for promoting 
external success, but opportunities for further build- 
ing yourself up along the lines of ability, capacity 
and talent. You thus demonstrate the law that 
"Nothing succeeds like success," and "To him that 
hath shall be given." And here it is well to remem- 
ber that it is not necessary to possess external things 
in the beginning to be counted among them "that 
hath." It is only necessary in the beginning to pos- 
sess the interior riches; that is, to take control of 
what is in you, and proceed to use it positively with a 
definite goal in view. He who has control of his 
own mind has already great riches. He has sufficient 
wealth to be placed among those who have. He Is 
already successful, and if he continues as he has be- 
gun, his success will soon appear in the external 
world. Thus the wealth that existed at first in the 
internal only will take shape and form in the exter- 
nal. This is a law that is unfailing, and there is not 
a man or woman on the face of the earth that cannot 
apply it with the most satisfying results. 

The reason why so many fail is thus found in the 
fact that they do not fully and constructively apply 
the forces and powers they possess, and the reason 



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Yous FoBcEs AND How TO Use Theu 55 

why ao many succeed only to a slight degree is fomul 
in the fact that only a small fraction of their power 
is applied properly. But any one can learn the full 
and proper use of all that is in him by applying faith- 
fully the three essentials mentioned above. The rea- 
son why those succeed who do succeed is found in 
the fact that a large measure of their forces and 
powers is applied according to those three essentials, 
and as those essentials can be applied by any one, 
even to the most perfect degree, there is no reason 
why all should not succeed. 

Sometimes we meet people who have only ordinary 
ability, but who are very successful. Then we meet 
others who have great ability but who are not suc- 
cessful, or who succeed only to a slight degree. At 
first we see no explanation, f>at when we understand 
the cause of success as well as the cause of failure, 
the desired explanation is easily found. The man 
with ordinary ability, if he complies with the three 
essentials necessary to the right use of mind, will 
naturally succeed, though if he had greater ability, 
his success would of course become greater in pro- 
portion. But the man who has great ability, yet does 
not apply the three essentials necessary to the right 
use of mind, cannot succeed. 

The positive and constructive use of the power of 
mind, with a definite goal in view will invariably 
result in advancement, attainment and achievement, 
but if we wish to use that power in its full capacity, 



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56 Your Fokces and How to Use Them 

the action of the mind must be deep. In addition to 
the-right nse of the mind, we mast also learn the fall 
use of mind, and as the full nse implies the nse of 
the whole mind, the deeper mental fields and forces, 
as well as the usnal mental fields and forces, it is 
necessary to imderstand the snhconsdons as well as 
the cooscioua. 



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i^g /''^^,^.^^^ 






f 

K 




When jwu tAin^ of }founeIf do not Otitdi of 
that part of ]>ourtelf that appears on the surface. 
That part it the smaller part md the leuer 
should not be pictured in mind. Thirdi of noff 
larger self, the immeme sabconsciout self that 
u Umitlet* both in pover and in possibility. 

Believe in yourself but not amply in a part 
of yourself. Cive comiant recogmUon lo all 
that is in you md in that all have full ftath and 
confidence, 

Cive Oie bigger man on the amde full tight 
of may. Believe thoroughly in your greater in- 
terior self. Knov that you have something 
vithin ])ou that is greater than any obstacle, cir- 
cunuttmce or diBculty that you cmt posubly 
meet. Then in the full faith in this greater tome' 
thing proceed vith your vork. 




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ih,Googlc 



CHAPTER IV 

THB I^BCEB OF THE BCBCOKSGIOUS 

In nsing the power of the mind, the deeper the ac- 
tion of thought, will and desire, the greater the resnlt. 
Accordingly, all mental action to be strong and effect- 
ive, mnst he snbconscions; that is, it mnst act in the 
field of the mental nndercnrrent as it is in this field 
that things are actnally d<Hie. Those forces that 
play npon the surface of mind may be changed and 
tnmed from their course hy almost any outside in- 
fluence, and their purpose thus averted. But this is 
never true of the undercurrents. Anything that gets 
into the mental undercurrents will be seen through 
to a finish, regardless of external circnmatances or 
conditions; and it is with difficulty that the course 
of these currents is changed when once they have 
been placed in fnll positive action. It is highly im- 
portant therefore that we permit nothing to take ac- 
tion in these undercurrents that we do not wish to en- 
courage and promote; and for the same reason, it is 
equally important that we cause everything to take 
action in these currents that we do wish to enconrafr* 
and promote. 



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60 YOUE FOBCES AHD HoW TO UsE ThBM 

These undercurrents, however, act only through 
the sahconscious, and are controlled by the subcon- 
scious. In consequence, it is the subconscious which 
we must understand and act upon if we want tiie 
power of mind to work with full capacity and pro- 
duce the greatest measure possible of the resolts 
desired. 

In defining the subconscious mind, it is first neces- 
sary to state that it is not a separate mind. There 
are not two minds. There is only one mind in man, 
but it has two phases— the conscious and the sub- 
conscious. We may define the conscious as .the up- 
per side of the mentality, and the subconscions as 
the nnder side. The subconscious may also be de- 
fined as a vast mental field permeating. the entire ob- 
jective personality, thereby filling every atom of the 
personality through and through. We shall come 
nearer the truth, however, if we think of the sub- 
conscious as a finer mental force, having distinct 
powers, functions and possibilitiM, or as a great men- 
tal sea of life, energy and power, the force and ca- 
pacity of which has never been measured. 

The conscious mind is on the surface, and there- 
fore we act through the conscious mind whenever 
mental action moves through the surface of thought, 
will or desire, but whenever we enter into deeper 
mental action and sound the vast depths of this 
underlying mental life, we touch the subconscious, 
though we must remember that we do not become 



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TotJE FoBCEs AHD How TO XTsE Theu 61 

oblivious to the conscions every time we touch the 
subconscious, as the two are inseparably united. 

That the two phases of the mind are related can 
be well illustrated by comparing the conscions mind 
with a sponge, and the subconscious with the water 
permeating the sponge. We know that every fiber 
of the sponge is in touch with the water, and in the 
same manner, every part of the conscious mind, as 
well as every atom in the personality is in touch with 
the subconscious, and completely filled, through and 
through, with the life and the force of the subcon- 
scious. 

It has frequently been stated that the subconscious 
mind occupies the Fourth Dimension of space, and 
though this is a matter that cannot be exactly demon- 
strated, nevertheless, the more we study the nature 
of the subconscious, as well as the Fourth Dimension, 
the more convinced we become that the former oc- 
cupies the field of the latter. This, however, is 
simply a matter that holds interest in philosophical 
investigation. Whether the subconscious occupies 
the Fourth Dimension or some other dimension of 
space will make no difference as to its practical value. 

In order to understand the subconscious, it is well 
at the outset to familiarize ourselves with its natural 
functions, as this will convince ourselves of the fact 
that we are not dealing with something that is be- 
yond normal, mental action. The subconscions mind 
controls all the natural functions of the body, such as 

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62 Yona Fobces and How to Use Them 

the circulation, respiratioti, digestioo, assinulation, 
physical repair, etc. It also controls all the involun- 
tary actions of the body, and all those actions of 
mind and body that continne their natural move- 
ments without direction from the will. The subcon- 
scious perpetaates characteristics, traits and quali- 
ties that are peculiar to individuals, species or races. 
What is called heredity therefore is altogether a 
subconscious process. The same is true of what is 
called second nature. Whenever anything has been 
repeated a sufficient number of times to have become 
habitual, it becomes second nature, or rather a sab- 
conscious action. It frequently happens, however, 
that a conscious action may become a subconscious 
action without repetition, and thus becomes second 
nature almost at once. 

When we examine the nature of the subconscious, 
we find that it responds to almost anything the con- 
scious mind may desire or direct, though it is usually 
necessary for the conscious mind to express its desire 
upon the subconscious for some time before the de- 
sired response is secured. The subconscious is a most 
willing servant, and is so competent that thus far we 
have failed to find a single thing along mental lines 
that it will not or cannot do. It submits readily to 
almost any kind of training, and will do practically 
anything that it is directed to do, whether the thing 
is to our advantage or not. 



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Tour Forces and How to Use Them G3 

In this connection, it is interesting to learn that 
there are a number of things in the human system 
usually looked upon as natural, and inevitahle, thr.t 
are simply the results of misdirected suhconsciotri 
training in the past. We frequently speak of humsu 
weaknesses as natural, but weakness is never natural. 
Although it may appear, it is invariably the result 
of imperfect subconscioas training. It is never 
natural to go wrong, but it is natural to go right, 
and the reason why is simple. Every right action is 
in harmony with natural law, while every wrong ac- 
tion is a violation of natural law. 

It has also been stated that the aging process is 
natural, but modem science has demonstrated that it 
is not natural for a person to age at sixty, seventy, or 
eighty years. The fact that the average person does 
manifest nearly all the conditions of old age at those 
periods of time, or earlier, simply proves that the 
subconscious mind has been trained through many 
generations to produce old age at sixty, seventy, 
eighty or ninety, as the case may be; and the sub- 
conscious always does what it has been trained to do. 
It can just as readily be trained, however, to produes 
greater physical strength and greater mental capacity 
at ninety than we possess at thirty or forty. It can 
also be trained to possess the same virile youth at 
one hundred as the healthiest man or woman of 
twenty may possess. In fact, practically every con- 
dition that appears in the mind, the character and 



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64 YouE FoBCEs AND How TO UsE Them 

the personality of the human race, is the result of 
what the subconscious mind has been directed to do 
during past generations. It is therefore evident that 
as the subconscious is directed to produce different 
conditions in mind, character and personality— con- 
ditions that are in perfect harmony with the natural 
law of human development, such conditions will in- 
variably appear in the race. Thus we understand how 
a new race or a superior race may appear upon this 
planet. 

There are a great many people who are disturbed 
over the fact that they have inherited certain char- 
acteristics or ailments from their parents, but what 
they have inherited is sin^.ply subconscious tenden- 
cies in that direction, and those tendencies can be 
changed absolutely. What we inherit from our par- 
ents can be eliminated so completely that no one 
would ever know it had been there. In like manner, 
we can improve so decidedly upon the good qualities 
that we have inherited from our parents that any 
amilarity between parent and child in those respects 
would disappear completely. The subconscioas mind 
is always ready, willing and competent to make any 
change for the better in our physical or mental make- 
up that we may desire, though it does not work in 
some miracnions manner, nor does it usually produce 
Insults instantaneously. Xn most instances its actions 
are gradual, but they invariably produce the results 
intended if the proper training continues. 

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YouB FoECBS iKD How TO UsB Them 65 

The subconscious mind will respond to the direc- 
tions of the consciotiB mind so long as those direc- 
tions do not interfere with the absolute laws of na- 
ture. The subconscious never moves against natural 
law, but it has the power to so use natural law that 
improvement along any line can be secured. It will 
reproduce in mind and body any condition that is 
thoroughly impressed and deeply felt by the con- 
scious mind. It will bring forth undesirable condi- 
tions when directed to produce such conditions, and 
it will bring forth health, strength, youth and added 
power when so directed. If yon continue to desire 
a strong physical body, and fully expect the subcon- 
scious to build for you a stronger body, you will find 
that this will gradually or finally be done. Yon will 
steadily grow in physical strength. If you continue 
to desire greater ability along a certain line and ex- 
X»ect the subconscious to produce greater mental 
power along that line, your ability will increase as 
expected, but it is necessary in this connection to be 
persistent and persevering. To become enthusiastic 
about these things for a few days is not sufiicient. It 
is when we apply these laws persistently for weeks, 
months and years that we find the results to be, not 
only what we expected, but frequently far greater. 

Everything has a tendency to grow in the subcon- 
scious. "Whenever an impression or desire is 
placed in the subconscious, it has a tendency to be- 
come larger and therefore the bad becomes worse 



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66 YouE FoECES AND How TO Use Them 

when it enters the subconscious, while the good be- 
comes better. We have the power, however, to ex- 
clude the bad from the subconscious and cause only 
the good to enter that immense field. Whenever you 
say that you are tired and permit that feeling to sink 
into the subconscious, you will almost at once feel 
more tired. Whenever you feel sick and permit that 
feeling to enter the subconscious, you always feel 
worse. The same is true when you are weak, sad, 
disappointed or depressed. If you let those feelings 
sink into your subconscious, they will become worse. 
Oh the other hand, when we feel happy, strong, per- 
sistent and determined, and permit those feelings to 
enter the subconscious, we always feel better. It is 
therefore highly important that we positively refuse 
to give in to any undesirable feeling. AVhenever we 
give in to any feeling, it becomes subconscious, and 
if that feeling is bad, it becomes worse; but so long 
as we keep undesirable feelings on the outside, so to 
speak, we will hold them at bay, until nature can re- 
adjust itself or gather reserve force and thus put 
them out of the way altogether. 

We should never give in to sickness, though that 
does not mean that we should continue to work as 
hard as usual when not feeling well, or cause mind 
and body to continue in their usual activities. When 
we find it necessary, we should give ourselves a com- 
plete rest, but we should never give in to the feeling 
of sickness. The rest that may be taken will help 



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YouE FoBCES AND How TO UsE Them 67 

the body to recuperate, and when it does the 
threatening ailment will disappear. When you feel 
tired or depressed, do not admit it, but turn your at- 
tention at once upon something that is extremely in- 
teresting—something that will completely turn your 
mind towards the pleasing, the more desirable or the 
ideal. Persist in feeling the way you want to feel, 
and permit only wholesome feelings to enter the sub- 
conscious. Thus wholesome feelings will live and 
grow, and after awhile your power to feel good at all 
times will have become so strong that you can put 
out of the way any adverse feeling that may threaten 
at any time. 

In this connection, we may mention something that 
holds more than usual interest. It has been stated by 
those who are in a position to know, that no one dies 
until he gives up; that is, gives in to those adverse 
conditions that are at work in his system, tending to 
produce physical death. So long as he refuses to 
give in to those conditions, he continues to live. How 
long a person could refuse to give in even under the 
most adverse circumstances is a question, but one 
thing is certain, that thousands and thousands of 
deaths could be prevented every year if the patient 
in each case refused to give in. In many instances, the 
forces of life and death are almost equally balanced. 
Which one is going to win depends upon the mental 
attitude of the patient. If he gives over his mind 
and his will to the side of the forces of life, those 

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68 YotTK FOHCEB AND How TO UsE TheM 

forces are most likely to win, but if he permits the 
mind to act with death, the forces of death are most 
certain to win. So long as he continues to persist in 
living, refusing absolutely to give in to death, he is 
throwing the f nil power of mind, thought and will on 
the side of life. He thereby increases the power of 
life, and be may increase that power sufficiently to 
overcome death. Again we say that it is a question 
how many times a person could overcome death by 
this method, but the fact remains that this method 
alone can save life repeatedly in a majority of cases; 
and all will admit after further thought on this sub- 
ject that the majority will be very large. This is a 
method, therefore, that deserves the best of attention 
in every sickroom. No person shonld be permitted to 
die until all available methods for prolonj^g life 
have been exhausted, and this last mentioned method 
is one that will accomplish far more than most of us 
may expect; and its secret is found in the fact that 
whenever we give in to any condition or action, it be- 
comes stronger, due to the tendency of the subcon- 
scious to enlarge, increase and magnify whatever it 
receives. Give in to the forces of death, and the sub- 
conscious mind will increase the powers of that force. 
Give in to the forces of life, and the subconscious 
mind will increase the power of your life and you will 
continue to live. 

Concerning the general possibilities of the subcon- 
scious, we should remember that every faculty has a 

r,o,i,,-,,ih,CoOglc 



TouB FoECEs AND How TO UsE Them 69 

sabconscious side, and that it becomes larger and 
more competent as this snbcoDscioos side is devel- 
oped. This being true, it is evident that ability and 
genius might be developed in any mind even to a 
remarkable degree, as no limit has been f onnd to the 
snbconscioQS in any of its forces. In like manner, 
every cell in yonr body has a subconscious side, and 
therefore, if the subconscious side of the personality 
were developed, we can realize what improvement 
would become po^ible in that field. There is a sub- 
conscious side to all the faculties in human nature, 
and if these were developed, we understand how man 
could become ideal, even far beyond our present 
dreams of a new race. 

It is not well however to give the major portion of 
onr attention to futnre possibilities. It is what is 
possible now that we should aim to develop and ap- 
ply, and present possibilities indicate that improve- 
ment along any line, whether it be in working ca- 
pacity, ability, health, happiness and character can 
be secured without fail if the subconscious is 
projrerly directed. 

To direct the subconscious along any line, it is only 
necessary to desire what you want and to make those 
desires so deep and so persistent that they become 
positive forces in the subconscious field. When you 
feel that you want a certain thing give in to that feel- 
ing and also make that feeling positive. G-ive in to 
your ambitions in the same manner, and also to 



Do,i,™ih,.Googlc 



70 Your Forces and How to Use Thbm 

everj' desire that you wish to realize. Let your 
thought of all those things that you wish to increase 
in any line get into your system, because whatever 
gets into your system, the subconscious will proceed 
to develop, work out and express. 

In using the subconscious, we should remember 
that we are not using something that is separated 
from normal life. The difference between the man 
who makes scientific use of the subconscious and the 
one who does not, is simply this; the latter employs 
only a small part of his mind, while the former em- 
ploys the whole of his mind. And this explains why 
those who employ the subconscious intelligently have 
greater working capacity, greater ability and greater 
endurance. In consequence they sometimes do the 
work of two or three men, and do excellent work in 
addition. To train the subconscious for practical 
action is therefore a matter of common sense. It is 
a matter of refusing to cultivate only a small comer 
of your mental field when you can cultivate the entire 
field. 



Do,i,™ih,.Googlc 



a-««>^ 



THE PATH TO GREATER THINGS 

Dream constantly of the ideal; work ceaie- 
lessly to perfect the real. 

Believe in yourself; believe in everybody; he- 
lieve in all that has existence. 

Give the body added strength; give the mind 
added brilliancy; give the soul added inspiration. 

Do your best under every circumstance, and 
believe that every circumstance will give its best 



Lhe for the realtzalion of more life arid for 
the more evident use of everything that proceeds 
from life. 

Deure eternally what you want; expect eter- 
nally what you desire; and act always as if 
every expectation were coming true. 




io,i,™ih,.Googlc 



ih,Googlc 



CHAPTEE V, 

TRAIMING THE BUBCONBCIOUS FOE SPECIAIi BE8ULTS 

When we proceed to train the subconsciona along 
any line, or for special resnlts, we most always com- 
ply with the following law: The subconseions re- 
sponds to the impressions, the suggestions, tiie de* 
jsires, the expectations and the directions of the con- 
' scions mind, provided that the conscious touches the 
subconscious at the time. The secret therefore is 
found in the two phases of the mind touching each 
other as directions are being made; and to cause the 
conscious to touch the suhconsciouB, it is necessary to 
feel conscious action penetrating your entire interior 
system; that is, you should feel at the time that you 
are living not simply on the surface, but thronj^ and 
through. At such times, the mind should be calm 
and in perfect poise, and should be conscious of that 
finer, greater something within you that has greater 
depth than mere surface existence. 

When you wish to direct the subconscious to pro- 
duce physical health, first picture in your mind a 
clear idea of perfect health. Try to see this idea with 
the mind's eye, and then try to feel the meaning of 
73 

Do,i,™ih,.Googlc 



74 YouB FoBCEs AND How TO UsE Them 

this idea with consciousness, and while you are in the 
attitude of that feeling, permit your thought and 
your attention to pass into that deep, quiet, serene 
state of heing wherein you can feel the mental idea 
of wholeness and health entering into the very life 
of every atom in your system. In hrief, try to feel 
perfectly healthy in your mind and then let that feel- 
ing sink into your entire physical system. Whenever 
you feel illness coming on, you can nip it in the bud 
by this simple method, because if the subconscious 
is directed to produce more health, added forces of 
health will soon begin to come forth from within, and 
put out of the way, so to speak, any disorder or ail- 
ment that may be on the verge of getting a foot- 
hold in the body. Always remember that whatever 
is impressed on the subconscious will after a while 
be expressed from the subconscious into the personal- 
ity; and where the physical conditions that you wish 
to rejnove are only slight, enough subconscious power 
can be aroused to restore immediate order, harmony 
and wholeness. When the condition you wish to re- 
move has continued for some time, however, repeated 
efforts may be required to cause the subconscious to 
act in the matter. But one thing is certain, that if 
you continue to direct the subconscious to remove 
that condition, it positively will be removed. 

The subconscious does not simply possess the pow- 
er to remove undesirable conditions from the physi- 
cal or mental state. It can also produce those better 



Do,i,™ih,.Googlc 



YouE FoBCES AND How TO UsE Them 75 

conditions that we may want, and develop farther 
those desirable conditions that we already possess. 
To apply the law for this purpose, deeply desire 
those conditions that you do want, and have a very 
clear idea in your mind as to what yon want those 
conditions to be. In giving the subconscious direc- 
tions for anything desired in our physical or mental 
makeup, we should always have improvement in 
mind, as the subconscious always does the best work 
when we are thoroughly filled with the desire to do 
better. If we want health, we should direct the sub- 
conscious to produce more and more health. If we 
want power, we should direct the subconscious not 
simply to give us a great deal or a certain amount of 
power, but to give us more and more power. In this 
manner, we shall secure results from the very begin- 
ning. If we try to train the subconscious to produce 
a certain amount, it might be some time before that 
amount can be developed. In the mean time, we 
should meet disappointment and delay, but if our 
desire is for steady increase along all lines from 
where we stand now, we shall be able to secure, first, 
a slight improvement and then added improvement 
to be followed with still greater improvement, until 
we finally reach the highest goal we have in view. 

No effort should be made to destroy those habits 
or qualities that we may not desire. Whatever we 
think about deeply or intensely, the subconscious 
will take up and develop further. Therefore, if we 



Doiii--,-',ih,.Googlc 



76 TouB FoBCEB AND How TO Ube Theu 

think about our failings, shortcomuigs or bad habits, 
the subconscious will take them up uid give them 
more life and activity than they ever had before. 
If there is anything in our natnre therefore that we 
wish to change, we should simply proceed to build 
up what we want and forget completely what we 
wish to eliminate. When the good develops the bad 
disappears. When the greater is built up, the lesser 
will either be removed or completely transformed and 
combined with the greater. 

That the subconscious can increase your ability 
and your capacity is a fact that is readily demon- 
strated. Whenever the subconscious mind is aroused, 
mental power and working capa<aty are invariably in- 
creased, some times to such an extent that the in- 
dividual seems to be possessed with a superhuman 
power. We all know of instances where great things 
were accomplished simply through the fact that the 
individual was carried on and on by an inunense 
power witliin him that seemed to be distinct from 
himself and greater than himself; but it was simply 
the greater powers of the subconscious that were 
aroused and placed in positive, determined action. 
These instances, however, need not be exceptions. 
Any man, under any circumstances, can so increase 
the power of his mind, his thought and his will as to 
be actually carried away with this same tremendous 
force; that is, the power within him becomes so 
strong that be is actually pushed throuj^ to the 

r,o,i,,-,,ih,.GoOglc 



YoT7B FoBCEs AND How TO TTsE Theu 77 

goal he has in view regardless of circumstances, con- 
ditions or obstacles. 

'Hiis being tnie, we should arouse the snbconscious 
no matter what it is we have to do. No day is com- 
plete nnless we begin that day by making alive every- 
thing that we possess in our whole mind, conscious 
and subconscious. Whenever you have work to do 
at some fature time, direct the subconscious to in- 
crease your ability and capacity at the time 8i)eci- 
fied, and fnlly expect the desired increase to be se- 
cured. If you want new ideas on certain studies or 
new plans in your work, direct the subconscious to 
produce them and you will get than without fail. 
The moment the direction is given, the subconscious 
will go to work along that line; and in this connec- 
tion, we should remember that though we may fail 
to get the idea desired through the consciona mind 
alone, it is quite natural that we should get it when 
we also enlist the subconscious, because the whole 
mind is much greater, far more capable and far more 
resourceful than jnst a small part of the mind. 

When demands are urgent, the subconsdons re- 
sponds more readily, especially when feelings at the 
time are also very deep. When you need certain re- 
sults, say that you mturt have them, and put your 
wholeenergy into the "must." Whatever you make 
up your mind that you must do, you will in some 
manner get the power to do. 

Do,i,™ih,.Googlc 



78 YouB Forces and How to Use Them 

There are a number of instances on record where 
people were carried through certain events by what 
seemed to be a miraculous power, but the cause of it 
all was simply this— that they had to do it, and what- 
ever you have to do, the subconscious mind will in- 
variably give you the power to do. The reason for 
tliis is found in the fact that when you feel that you 
must do a thing and that you have to do it, your 
desires are so strong and so deep that they go into 
the very depths of the subconscious and thus call to 
action the full power of that vast interior realm. 

If you have some great ambition that you wish to 
realize, direct the subconscious several times each 
day and each night before you go to sleep, to work 
out the necessary ways and means; and if you are 
determined, those ways and means will be forthcom- 
ing. But here it is necessary to remember that we 
must concentrate on the one thing wanted. If your 
mind scatters, sometimes giving attention to one 
ambition and sometimes to another, you will confuse 
the subconscious and the ways and means desired 
will not be secured. Make your ambition a vital part 
of your life, and try to feel the force of that ambi- 
tion every single moment of your existence. If you 
do this, your ambition will certainly be realized. It 
may take a year, it may take five years, it may take 
ten years or more, but your ambition will be realized. 
This being true, no one need feel disturbed about the 
future, because if he actually knows what he wants 



r,o,i,,-,-,ih,.GoOglc 



YotTE FOBCES AND HoW TO UsE ThEM 79 

to accomplish, and trains the snbconscioua to produce 
the idea, the methode, the necessary ability and the 
required capacity, all these things will be secured. 

If there is any condition from which you desire to 
secure emancipation, direct the subconscious to give 
you that information through which you may find a 
way out. The subconscious can. We all remember 
ttie saying, "Where there is a will there is a way," 
and it is true, because when you actually will to do a 
certain thing, the power of the mind becomes so deep 
and so strong along that line, that the entire subcon- 
scious mind is put to work on the case, so to speak; 
and imder such circumstances, the way will always 
be found. When you put your whole mind, conscious 
and subconscious, to work on any problem, you will 
find the solution. If there is any talent that you wish 
to develop further, direct the subconscious every day, 
and as frequently as possible, to enlarge the inner 
life of that talent and to increase its brilliancy and 
power. 

When you are about to undertake anything new, 
do not proceed until you have submitted the proposi- 
tion to the subconscious, and here we find the real 
value of "sleeping over" new plans before we finally 
decide. When we go to sleep, we go more completely 
into the subconscious, and those ideas that we take 
with MB when we go to sleep, especially those that 
engage our serious attention at the time, are com- 
pletely turned over, so to speak, during the period 



r,o,i,,-,-,ih,.GoOglc 



80 YouB FoBOBS AND How TO TTsB Theu 

of sleep, and examined from all points of view. Some. 
times it is necessary to take those ideas into the snb- 
conscions a number of tim^ when we go to sleep, as 
well as to Bnbmit the matter to the subconscious 
many times in the day during the waking state, but 
if we persevere, the right answer will finally be se- 
cured. The whole mind, conscious and subconscious, 
does possess the power to solve any problem that 
may come up, or provide the necessary ways and 
means through which we can carry out or finish any< 
thing we have tmdertakeD. 

Here, as elsewhere, practice makes perfect The 
more you train the subconscious to work with yon, 
the easier it becomes to get the subconscious to re- 
spond to your directions, and therefore the subcon- 
scious mind should be called into action, no matter 
what comes up; in other words make it a practice to 
use your whole mind, conscious and subconscious, at 
all times, not only in large matters, but in all matters. 
Begin by recognizing the subconscious in all thought 
and in all action. Think that it can do what you 
have been told it can do, and eliminate doubt abso- 
lutely. Take several moments every day and suggest 
to the subconscious what yon want to have done. 
Be thoroughly sincere in this matter; be determined; 
have unbounded faith, and you can expect results; 
but do not permit the mind to become wrought up 
when giving directions. Always be calm and deeply 
poised when thinking out or su^^sting to the snbcon- 

, ,, ..,., Google 



YOUB FOBOEB AND HoW TO USB ThEM 81 

scioas, and it is especially important that you be 
deeply calm before you go to sleep. Do not permit 
any idea, suggestion or expectation to enter the sub- 
conscious unless it is something that you actually 
want developed or worked out, and here we should 
remember that every idea, desire or state of mind 
that is deeply felt will enter the subconscious. When 
there are no results, do not lose faith. You know that 
the cause of the failure was the failure of the con- 
scious to properly touch the subconscious at the time 
the directions were given, so therefore try again, 
giving your thought a deeper life and a more per- 
sistent desire. 

Always be prepared to give these methods suffi- 
cient time. Some have remarkable results at once, 
while others secure no results for months; but 
whether you secure results as soon as you wish or 
not, continue to give your directions every day, fully 
expecting results. Be determined in every effort 
yon may make in this direction, but do not be over- 
anxious. Make it a point to give special directions 
to the subcons<aous every day for the steady improve- 
ment of mind, character and personality along all 
lines. You cannot give the subconscious too much to 
do because its power is immense, and eis far as we 
know, its capacity limitless. !E}very effort you may 
make to direct or train the subconscious, will bring 
its natural results in due time, provided you are 
always calm, well balanced, persistent, deeply poised 
and haimonions in all your thoughts and actitma. 

,., Cookie 



Do,l,,-crlh,.GOOglC 




tVhen $ou have maJe up sour mind »hal 
jMu n>an( lo do. toy lo yaanelf a thotaand timet 
a day thai you vtU do it. The betl Way mil 
soon open. You vill have the ofiporfuniQi you 
desire. 

If yoa would be greater In the future than 
you are now, be all that jjou can be no: He 
who it his best develops the power to be better. 
He who lives Aii ideah it creating a life that ac- 
tually is ideal. 

There is nothing in your Ufe that you cannot 
modify, change or improve when you learn to 
regulate your thought 

Our destiny is not mapped out for ut by some 
exterior power; we map it out for ourselves. 
What we think ond do in the present determines 
what shall Aoppen to us in the future. 




■r,o,i,,-,-,ih,.GoOglc 



ih,Googlc 



CHAPTER VI 

THE POWER OF 8UWBCTIVB THOOGHT 

The first important fact to consider in connection 
with the stnd^ of thought is that every thought does 
not possess power. In modem times, when think- 
ing has been stndied so closely a great many have 
come to the conclusion that every thought is itself a 
force and that it invariably prodnces certain defi- 
nite results; but this is not true, and it is well, for if 
every thought had power we could not last very long 
as the larger part of ordinary human thinking is 
chaotic and destructive. 

When we proceed to determine what kinds of 
thought have power and what kinds have not, we 
find two distinct forms. The one we call objective, 
the other subjective. Objective thought is the result 
of general thinking, such as reasoning, intellectual 
research, analysis, study, the process of recollection, 
mind^picturing where there is no feeling, and the 
usual activities of the intellect. In brief, any men- 
tal process that calls forth only the activities of the 
intellect is objective, and such thinking does not af- 
fect the conditions of mind and body to any extent; 
86 

Do,i,™ih,.Googlc 



86 YooB FoBCEs AND How TO UsB Them 

tliat is, it does not produce direct results correspond- 
ing to its own nature npon the system. It does not 
immediately affect your health, your happiness, yonr 
physical condition nor yonr mental condition. It 
may, however, affect these things in the long run, 
and for that reason must not be ignored. 

Subjective thinking is any form of thinking or 
mind-picturing that has depth of feelijg, that goes 
beneath the surface in its action, that moves through 
the undercurrents, that acts in and through the psy- 
chological field. Subjective thought is synonymous 
with the thought of the heart, and it is subjective 
thought that is referred to in the statement, "As a 
man thinketh in his heart so is he." Subjective 
thought proceeds from the very heart of mental ex- 
istence; that is, it is always in contact with every- 
thing that is vital in life. It is always alive with 
feeling, and originates, so to speak, in the heart of 
the mind. The term "heart" in this connection has 
nothing to do with the physical organ by that name. 
The term "heart" is here used in its metaphysical 
sense. "We speak of the heart of a great city, mean- 
ing thereby, the principal part of the city, or that 
part of the city where its most vital activities are 
taking place; likewise, the heart of the mind is the 
most vital realm of the mind, or the center of the 
mind, or the deeper activities of the mind as distin- 
guished from the surface of the mind. 



Do,i,™ih,.Googlc 



YoUB Forces and How to Use Theu 87 

Subjective thinking being in the heart of the mind 
is therefore necessarily the product of the deepest 
mental life, and for this reason every subjective 
thought is a force. It will either work for yon or 
against you, and has the power to produce direct ef- 
fects upon mind or body, corresponding exactly with 
its own nature. But all thinking is liable to become 
subjective at times. All thoughts may sink into the 
deeper or vital realms of mind and thns become di- 
rect forces for good or ill. Therefore, all thinking 
should be scientific; that is, designed or produced 
with a definite object in view. All thought should 
be produced according to the laws of right thinking 
or constructive thinking. Though objective thinking 
usually produces no results whatever, nevertheless 
there are many objective thoughts that become sub- 
jective and it is the objective mind that invariably 
determines the nature of subjective thinking. Every 
thought therefore should have the right tendency, 
80 that it may produce desirable results in case it be- 
comes subjective, or may act in harmony with the 
objective mind whenever it is being employed in 
giving directions to the subjective. 

In this connection, it is well to remember that sub- 
jective thinking invariably takes place in the sub- 
conscious mind, as the terms subjective and subcon- 
scious mean practically the same; though in speak- 
ing of thought, the term subjective is more appro- 
priate in defining that form of thought that is deep, 



Do,i,™ih,.Googlc 



88 YouB FoacEB amd How io Use Them 

vital and alive, or that acts through the mental un- 
dercnrrents. 

To define scientific thinking, it may be stated that 
year thinking is scientific when your thought has a 
direct tendency to produce what you want, or when 
all the forces of your mind are working together for 
the purpose yon desire to fulfill. Your thinking is 
unscientific when your thought has a tendency to 
produce what is detrimental, or when your mental 
forces are working against you. 

To think scientifically, the first rasential is to think 
only such thoughts and permit only such mental at- 
titudes as yon know to be in your favor; and the 
second essential is to make only snch thoughts sub- 
jective. In other words, every thought should be 
right and every thought should be a force. When 
every thought is scientific, it will be right, and when 
every thought is subjective it will be a force. Posi- 
tively refuse to think of what yon do not wish to re- 
tain or experience. Think only of what you desire, 
and expect only what you desire, even when the very 
contrary seems to be coming into your life. Make it 
a point to have definite results in mind at all times. 
Permit no thinking to be aimless. Every aimless 
thought is time and energy wasted, while every 
thought that is inspired with a definite aim will help 
to realize that aim, and if all yonr thoughts tire in- 
spired with a definite aim, the whole power of yonr 
mind will be for yon and will work with you in real- 



Do,i,™ih,.Googlc 



YotTB FoBCES AND How TO UsE Thbu 89 

izing what you have in view. That you should sue 
ceed is therefore assured, because there is enough 
power Id your mind to realize your ambitions, pro- 
vided all of that power is used in working for your 
ambitions. And in scientific thinking all the power 
of mind and thought is being caused to work directly 
and constantly for what yon wish to attain and 
achieve. 

To explain farther the nature ot scientific think- 
ing, as well as unscientific thinking, it is well to take 
several well-known illustrations from real life. When 
things go wrong, people usually say, "That's always 
the way;" and thou^ this may seem to be a harm- 
less expression, nevertheless, the more yon use that 
expression the more deeply yon convince your mind 
that things naturally go wrong most of the time. 
When you train your mind to think that it is nsnal 
for things to go wrong, the forces of yonr mind will 
follow that trend of thinking, and will also go wrong; 
and for that reason it is perfectly natnral that things 
in your life should go wrong more and more, because 
as the forces of your mind are going wrong, you will 
go wrong, and when you go wrong, those things that 
pertain to your life cannot possibly go right. 

A great many people are constantly looking for 
the worst. They usually expect the worst to happen; 
though they may be cheerful on the surface, deep 
down in their heart they are constantly looking for 
trouble. The result is that their deeper mental cur- 



Don,™! h,.Gboglc 



90 YOUB FOBCBS AND HoW TO U8B ThEM 

rents will tend to produce trouble. If you are al- 
ways looking for tiie worst, the forces of your mind 
will be turned in that direction, and therefore will 
become destructive. Those forces will tend to pro- 
duce the very thing that you expect. At first they 
will simply confuse your mind and produce troubled 
conditions in your mental world; but this will in turn 
confuse your faculties, your reason and your judg- 
ment, so that you will make many mistakes; and he 
who is constantly making mistakes will certainly 
find the worst on many or all occasions. 

When things go wrong, do not espect the wrong 
to appear again. Look upon it as an exception. Call 
it past and forget it. To be scientific onder these 
circumstances, always look for the best. By con- 
stantly expecting Uie best, you will turn the different 
forces of your mind and thought to work for the 
best. Every power that is in you will have a higher 
and'finer ideal up<m which to turn its attention, and 
accordingly, results will be better, which is perfectly 
natural when your whole system is moving towards 
the better. A' number of people have a habit of say- 
ing "Something is always wrong;" but why should 
we not say instead, "Something is always rightl" 
We would thereby express more of the truth and 
give our minds a more wholesome tendency. It is 
not true that something is always wrong. When we 
compare the wrong with the right, the wrong is al- 
ways in the minority. However, it is the effect 



Do,i,™ih,.Googlc 



YOUB FOECES AND HoW TO UsE TheH 91 

of such thinking upon the mind that we wish to avoid, 
whether the wrong he in our midst or not. When 
you think that there is always something wrong, 
your mind is more or less concentrated on the wrong, 
and will therefore create the wrong in your own men- 
tality; but when you train yourself to think there is 
always something right, your mind will concentrate 
upon the right, and accordingly will create the rig^t. 
And when the mind is trained to create the right it 
will not only produce right conditions within itself, 
but all thinking will tend to become right; and right 
thinking invariably leads to health, happiness, power 
and plenty. 

The average person is in the habit of saying, "The 
older I get;" and he thereby calls the attention of 
his mind to the idea that he is getting older. In brief, 
he compels his mind to believe that he is getting 
older and older, and thereby directs the mind to pro- 
duce more and more age. The true expression in 
this connection is, "The longer I live." This expres- 
sion calls the mind's attention to the length of life, 
which will, in turn, tend to increase the power of that 
process in yon that can prolong life. When people 
reach the age of sixty or seventy, they usually speak 
of ' ' the rest of my days," thus implying the idea that 
there are only a few more days remaining. The mind 
is thereby directed to finish life in a short period of 
time, and accordingly, all the forces of the mind will 
proceed to work for the speedy termination of per- 



,., Google 



92 YouB FoBCES AND How TO UsB Them 

sonal existence. The correct expression is "frtmi 
now on,*' as. that leads thought into the future in- 
definitely without impressing the mind with any end 
whatever. 

We frequently hear the expression, "I can never 
do anything right," and it is quite simple to under- 
stand that such a mode of thought would train the 
mind to act below its true ability and capacity. If 
you are fully convinced that you can never do any- 
thing right, it will become practically impossible for 
you to do anything right at any time, but on the 
other hand, if you continue to think, "I am going to 
do everything better and better," it is quite natural 
that your entire mental system should be inspired and 
trained to do things better and better. Hundreds of 
similar expressions could be mentioned, but we are 
all familiar with them, and from the comments made 
above, any one will realize that such expressions are 
obstacles in our way, no matter what we may do. 

In right thinking the purpose should be never to 
use any expression that conveys to your mind what 
you do not want, or what is detrimental or unwhole- 
some in any manner whatever. Think only what yon 
wish to produce or realize. If trouble is brewing, 
think about the greater success that you have in 
mind. If anything adverse is about to take place, 
do not think of what that adversity may bring, but 
think' of the greater good that you are determined 
to realize in your life. When trouble is brewing, the 



Your Forces and How to Use Them 93 

average person usually thinks of nothing else. His 
mind is filled with fear, and not a single faculty in 
his possession can do jnstiee to itself. And as trouble 
is usually brewing in most places, more or less, peo- 
ple have what may be called a chronic expectation 
for trouble; and as they usually get more or less of 
what they expect, they imagine they are fully justi- 
fied in entertaining such expectations. But here it 
is absolutely necessary to change the mind com- 
pletely. Whatever our present circumstances may be, 
we should refuse absolutely to expect anything but 
the best that we can think of. The whole mind, with 
all its powers and faculties, should be thrown, so to 
speak, into line with the - optimistic tendency, and 
whatever comes or not, we should think only of the 
greater things that we expect to realize. In brief, 
we should concentrate the mind absolutely upon 
whatever goal we may have in view, and should look 
neither to the left nor to the right. 

When we concentrate absolutely upon the greater 
things we expect to attain or achieve, we gradually 
train all the forces of the mind and all thef powers of 
thought to work for those greater things. We shall 
thereby begin in earnest to build for ourselves a 
greater destiny; and sooner or later we shall find 
ourselves gaining ground in many directions. Later 
on, if we proceed, we shall begin to move more rap- 
idly, and if we pay no attention to the various 
troubles that may be brewing in our environment, 



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94 Your Fobces and How to Use Them 

those troubles will never effect as nor disturb ns in 
the least. 

The mental law involved in the process of scien- 
tific thinking may be stated as follows: The more 
70U think of what is right, the more you tend to 
make every action in your mind right. The more yon 
think of the goal yon have in view, the more life and 
power you will call into action in working for that 
goal. The more you think of your ambition, Uie more 
power yon will give to those faculties that can make 
your ambitions come true. The more yon think of 
harmony, of health, of success, of happiness, of things 
that are desirable, of things that are beautiful, of 
things that have true worth, the more the mind will 
tend to build all those things in yourself, provided, 
of course, that all such thinking is subjective. 

To think scientifically, therefore, is to train your 
every thought and your every mental action to focus 
the whole of attention upon that which you wish 
to realize, to gain, to achieve or attain in your life. 

In training the mind along the lines of scientific 
thinking, begin by trying to hold the mind upon the 
right, regardless of the presence of the wrong, and 
here we should remember that the term "right" 
does not simply refer to moral actions, but to all ac- 
tions. "When the wrong is coming your way, persist 
in thinking of the right; persist in expecting only the 
right. And there is a scientific reason for this atti- 
tude, besides what has been mentioned above. We 



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YOUB POBCES AND HoW TO UsB ThBU 95 

know that the most important of all is to keep the 
mind right or moving along right lines, and if we 
persistently expect the right, regardless of circnm- 
stances, the mind will he kept in the lines of right 
action. Bnt there is another result that frequently 
comes from this same practice. It sometimes hap- 
pens that the wrong which is brewing in your envi- 
ronment, has such a weak foundation that only a 
slight increase in the force of the right would be nec- 
essary to overthrow that wrong completely; in fact, 
we shall find that most wrongs that threaten can be 
overcome in a very short time, if we continue to 
work for the right in. a positive, constmctive, deter- 
mined manner. It is when the individnal goes all to 
pieces, so to speak, that adversity gets the best of 
him; hnt no individual will go to pieces unless his 
thinking is chaotic, destmctive, scattered, confused 
and detrimental. Continne to possess your whole 
mind and you will master the situation, no matter 
what it may be, and it is scientific thinking that will 
enable you to perform this great feat. 

To make thinking scientific, there are three lead- 
ing essentials to be observed. The first is to culti- 
vate constructive mental attitudes, and all mental at- 
titudes are constructive when mind, thought, feeling, 
desire and will constantly face the greater and the 
better. A positive and determined optimism has the 
same effect, and the same is true of the practice of 
keeping the mental eye single on the highest goal in 



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96 YouB FoBCBB AND How TO Us£ Them 

view. To make every mental attitude constructive, 
the mind must never look down, and mental depres- 
sion must be avoided completely. Every thought and 
every feeling must have an upward look, and every 
desire must desire to inspire the same rising ten- 
dency in every action of mind. 

The second essential is constructive mental im- 
agery. Use the imagination to picture only what 
is good, what is beautiful, what is beneficial, what 
is ideal, and what you wish to realize. Mentally see 
yourself receiving what you deeply desire to receive. 
"What you imagine, you will think, and what you 
think, you will become. Therefore, if you imagine 
only those things that are in harmony with what you 
wish to obtain or achieve, all your thinking will soon 
tend to produce what you want to attain or achieve. 

The third essentia! is constructive mental action. 
Every action of the mind should have something de- 
sirable in view and should have a definite, positive 
aim. Train yourself to face the sunshine of life re- 
gardless of circumstances. When you face the sun- 
shine, everything looks right, and vrhea everything 
looks right, you will think right. It matters not 
whether there is any sunshine in life just now or not. 
"We must think of sunshine just the same. If we do 
not see any silver lining, we must create one in our 
own mental vision. However dark the dark side may 
seem to be, we cannot afford to see anything but the 
bright side, and no matter how small or insignificant 



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YouE Forces and How to Ube Them 97 

the bright side may be, we must continue to focns at- 
tention on that side alone. Be optimistic, not in the 
usual sense of that term, bnt in the real sense- of that 
term. The true optimist not only expects the beet to 
happen, bat goes to work to make the best happen. 
The trne optimist not only looks upon the bright 
side, bnt trains every force iiiat is in him to produce 
more and more brightness in bis life, and therefore 
complies with the three essentials just mentioned. 
His mental attitudes are constmctiye because they 
are always facing greater things. His imagination 
is constructive because it is always picturing the bet- 
ter and the ideal, and bis mental actions are con- 
structive because he is training the whole of his life 
to produce those greater and better things that his 
optimism has inspired him to desire and expect. 

In this connection, we must remember that there 
is a group of mental forces at work in every mental 
attitude, and therefore if that attitude is downcast, 
those forces will become detrimental; that is, they 
will work for the lesser and the inferior. On the 
other hand, if every mental attitude is lifted up or 
directed towards the heights of the great and the 
true and the ideal, those forces will become con- 
structive, and will work for the greater things in 
view. 

In the perusal of tliis study, we shall find it profit- 
able to examine our mental attitudes closely, so as 
to determine wbat our minds are actually fadng 



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98 Your Fobceb ahd How to Use Thbm 

the greater part of tbe time. If we find that we are 
mentally facing things and conditions that are be- 
neath onr expectations, or find that oar ima^nations 
are concerned too much abont possible failore, possi- 
ble mistakes, possible trouble, possible adversity, etc., 
onr thinking is nnscientific, and no time should be 
lost in making amends. 

When yon are looking into the future, do not 
worry about troubles that might come to pass. Do 
not mentally see yourself as having a hard time of 
it. . Do not imagine yourself in this hostile condition 
or that adverse circumstance. Do not wonder what 
you would do if you should lose everything, or if 
this or that calamity should befall. Such thinking is 
decidedly unscientific and most detnmental. If you 
entertain such thoughts, you are causing the ship of 
your life to move directly towards the worst preci- 
pice that may exist in your vicinity. Besides, you are 
80 weakening this ship through wrong treatment-, 
that it wUl some day spring a leak and go down. 

Think of the future whenever it is unnecessary for 
you to give your attention to the present, but let 
your thought of the future be wholesome, construc- 
tive, optimistic and ideal. Mentally see yourself 
gaining the best that life has to pve, and you will 
meet more and more of the best Think of yourself as 
gaining ground along all lines, as finding better and 
better circumstances, as increasing in power and 
ability, and as becoming more healthful in body, more 

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YOUK FOBCEB AKD HoW TO UsE ThEH 99 

vigorous and brilliant in mind, more perfect ia char- 
acter, and more powerful in soul. In brief, associate 
yonr f ntore with the best that yon can think of along 
all lines. Fear nothing for the days that are to be, 
■ bnt expect everything that is good, desirable, enjoy- 
able and ideal. This practice will not only make 
yonr present happier, bat it will tend to strengthen 
your mind and your life along wholesome construc- 
tive lines to such a degree that you will actoally gain 
the power to realize, in a large measure, those beauti- 
ful and greater things that you have constantly ex- 
pected in your optimistic dreams. 

In living and building for a larger fatore, we 
should remember that our mind and thoughts invar 
riably follow the leadership of the most prominent 
mental picture. The man who clearly and distinctly 
pictures for himself a brilliant future will inspire 
the powers of his entire mental world to work for 
such a future; in fact, all the forces of thought, mind, 
life, personality, character and sonl will move in that 
direction. He may not realize as brilliant a future 
as he has pictured, but his future is certainly going 
to be brilliant, and it is quite possible, as is frequent- 
ly the case, that it may become even more brilliant 
than he dreamed of in the beginning. 

When the average mind thinks of the future he 
usually pictures a variety of cot^ctiog events and 
conditions. He has nothing definite in mind. There 



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100 YOUB FOBCES AMD HoW TO TJsE ThbM 

is DO actaal leadership therefore la his mind, and 
nothing of great worth can be accomplished. 

When we look into the lives of men and women 
who have reached high places, we always find that 
they were inspired with some great idea. That idea 
was pictared again and agun in their mental vision, 
and they refnsed to let it go. They dnng tenacioasly 
to that idea, and thereby actually compelled every 
force and element within them to enlist in the work- 
ing ont of that idea. It is therefore simple enough 
that they should realize every aim and reach the high- 
est places tiiat achievement has in store. Such men 
and women possibly did not understand the science 
or the process, but they were nevertheless thinking 
scientifically to a most perfect degree. Their ambi- 
tion pictured only that lofty goal which they wanted 
to reach. All their mental attitudes were constantly 
facing that lofty goal, and thereby became construc- 
tive; and all the actions of mind were directed toward 
the same goal. Accordingly, everything within them 
was trained to work for the realization of their 
dream, and that is what we mean by scientific think- 
ing; that is what we mean by thinking for results. 
And any one who will train himself to think for re- 
sults in this manner, will positively secure results; 
though in this connection it is well to remember that 
persistence and determination are indispensable 
every step of the way. 

Do,i,™ih,.Googlc 



YOUB FOECBS AKD HoW TO USE ThEU 101 

When we do not secure results at once, we some- 
times become discouraged, and conclude that it is no 
use to try. At such times, friends will usually (ell 
as that we are simply dreaming, and they will ad- 
vise us to go to work at something practical, some- 
thing that we really can accranplish; but if we ignore 
the advice of our friends, and continue to be true to 
the great idea that we have resolved to work out, we 
shall finally reach our goal, and when we do, those 
very same friends will tell us that we took the 
proper course. So long as the man with ambition is 
a failure, the world will tell him to let go of his ideal ; 
but when his ambition is realized, the world will 
praise him for the persistence and the detemunation 
that he manifested during his dark hours, and every- 
body wilt point to his life as an example for coming 
generations. This is invariably the rule. Therefore 
pay no attention to what the world says when you 
are down. Be determined to get up, to reach the 
highest goal you have in view, and you will. 

There are a great many ambitious men and women, 
who imagine that they will succeed provided their 
determination is strong and their persistence contin- 
uous, regardless of the fact that their thinking may 
be unscientific; bnt the sooner we dispel this illusion, 
the better. Unscientific thinking, even in minor mat- 
ters, weakens the will. It turns valuable thought 
power astray, and we need the full power of thought, 

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102 YouB FoBCBS AND How TO Use Them 

positively directed along the line of onr work if we 
are going to achieve, and achi^e greatly. 

The majority of the mental fon^s in the average 
person are working against him, hecanse he is con- 
stantly entertaining depressed mental states or det- 
rimental hahits of thought; and even though be may 
he ambitions, that ambition has not sufficient power 
to work itself out, because most of the forces of his 
mind are thrown away. We therefore see the neces- 
sity of becoming scientific in all thinking, and in mak- 
ing every mental hahit wholesome and beneficial in 
the largest sense of those terms. But scientific think- 
ing not only tends to turn the power of thought in 
the rif^t direction; it also tends to increase mental 
power, to prcanote efficiency and to build up every 
facolty that we may anploy. 

To illustrate the effect of right thinking upon the 
faculties, we will suppose that yon have musical tal- 
ent, and are trying to perfect that talent. Then, we 
will suppose that yon are constantly expressing dis- 
satisfaction with the power of that talent. What will 
be the result? Your mental action upon that faculty 
will tend to lower its efficiency, because you are de- 
pressing its action instead of inspiring those actions. 
On the other hand, if you encourage this talent, you 
will tend to expand its life, and thereby increase its 
capacity for results. 

In this respect, talents are similar to people. Take 
two people of equal ability and place them in ijircum- 



YouE FoKCEs AiTD How TO Voi Thbu 103 

stances that ere direct opposite. We will suppose 
that the oii6 is mistreated every day by those with 
whom he is associated. He is constantly being crit- 
icized and constantly being told that he wlU never 
amount to anything; he is blamed for everything that 
is wrong, and is in every manner discouraged and 
kept down. What wonld happen to the ability and ef- 
ficiency of that man if he continued under such treat- 
ment year after yearl He simply could not advance 
nnless he shonld happen to be a mental giant, and 
even then, his advancement would be very slow; but 
if be was not a mental giant, just an average man, 
he would steadily lose ambition, self-confidence, ini- 
tiative, judgment, reasoning power, and in fact, 
everything that goes to make up ability and capacity. 

We will suppose the other man is enconraged 
continually. He is praised for everything, he is 
given every possible opportimity to show and apply 
what ability he may possess; he is surrounded by an 
optimistic atmosphere, and is expected by every- 
body to advance and improve continually. What 
will happen to this man! The best will be brought 
out in his power and ability. He will be pushed to 
the fore constantly, and he will dimb steadily and 
surety until he reaches the top. 

Treat your talents in the same way, and you have 
the same results in every case. To state it briefly, 
make it a point to encourage your talents, your 
faculties and your powers. Give every element and 



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104 YouE F0ECE8 AND How TO XJsE Them 

force within you encouragement and inspiration. 
Ikpect them all to do their beat, and train yonreelf 
to think and feel that they positively will. Train 
yourself to think of your whole system as all right. 
Deal with your mental faculties in this manner, under 
all circumstances, and deal with your physical or- 
gans m the same way. 

Most people among thoee who do not have perfect 
health, have a habit of speaking of their stomachs 
as bad, their livers as always out of order, their eyes 
as weak, their nerves as all upset, ^ad the different 
parts of their systmu as generally wrong. But what 
are they doing to their physical organs throogh this 
practice! The very same as was done to the unfor- 
tunate man just mentioned, and we shall find, in this 
connection, (me reason why so many people continue 
to be sick. They are keeping their physical organs 
down, so to speak, by depressing the entire system 
with unwholeswne thinking; but if they would 
change their tactics and begin to encourage their 
physical oi^ans, praise them and expect them to do 
better, and to treat them right from the mental as 
well as a physical standpoint, they would soon be 
restored to perfect health. 

In training the mind in scientific thinking, the 
larger part of attention should be given to that of 
controlling our feelings. It is not difficult to think 
scientifically along intellectual lines, but to make our 
feelings move along wholesome, conetmctive, opti- 

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YouH FoECEs AND How TO TTsE Theu 105 

mistic lines requires persistent truning. Intellectual 
thought can he changed almost at any time with lit- 
tle effort, hut feeling usually becomes stronger and 
stronger the longer it moves along a certain line» and 
thus becomes more difficult to change. When we feel 
discouraged, it is so easy to feel more discouraged; 
when we feel dissatisfied, it is only a step to that 
condition that is practically intolerable. It is there- 
fore necessary to stop all detrimental feeling in the 
beginning. Do not permit a single adverse feeling 
to continue for a second. Change the mind at once 
by turning your attention upon something that will 
make you feel better, Besolve to feel the way yon 
want to feel under all cireumstancee, and you will 
gradually develop the power to do so. Depressed 
mental feelings are burdens, and we waste a great 
deal of energy by carrying them aronnd on our men- 
tal shoulders. Besides, such feelings tend to direct 
the power of thonght towards the lower and the in- 
ferior. Whenever you permit yourself to feel bad, 
yon will cause the power of mind and thought to go 
wrong. Therefore, persist in feeling right and good. 
Persist in feeling joyous. Persist in feeling cheerful, 
hopeful, optimistic and strong. Place yourself on 
the bright side and the strong side of everything that 
transpires in your life, and yon will ccmstantly gain 
power— power that will invariably be in your favor. 



Do,i,™ih,.Googlc 



hfGoogIc 




Life it growA and the ohjecl of right tJmlpng 
u to promote that growth. 

Give leu time frjKRg to change the opinjoni of 
olhert, and more time trying to improve jiour 
OVR Sfe. _ 

Ufe become* the way it ii liwd; and man 
may Uve the way he wania to Uve when he learm / 
to think *hat he wanlt to tlml[. L 

Create yoar own though and yoa become k 

what you want to become becauie your thought % 

crealet you. J 

We all know that man is at he tlmki. Then j 
we mutt think only tach thought* a* tend to make f 
u* what we wi*h to be. ^ 

The tecret of right tfmdpng it found in al- L 

wayt (eepmg the mini"* eye ttayed upon the ^ 

greater and Ae belter in ol/ ihingt. J 




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Do,i,™ih,.Googlc 



CHAFTEB Vn 

HOW HAN BBCOHES WHAT HB THINKS 

Scientific research in the metaphysical field haa 
demonstrated the fact that man is as he thinks, that 
he becomes what he thinks, and that what he thinks 
in the present, detennines what he is to become in 
the fnture; and also that since he can change bis 
thought for the better along any line, be can there- 
fore completely change himself along any line. Bnt 
the majority who try to apply this taw do not suc- 
ceed to a great degree, the reason being that instead 
of working entirely upon the principle that man is as 
he thinks, they proceed in the belief that man is what 
he thinks be is. 

At first sight there may seem to be no difference 
between the principle that man is as he thinks and 
the belief that man is as be thinks be is, but close 
study will reveal the fact that the latter is absolutely 
nntrue. Man is not what he thinks he is, becanse 
personality, mentality and character are not deter- 
mined by persona] opinions. It is the thought of the 
heart, that is, the mental expression from the sub- 
conscious that makes the personal man what he is; 
109 



Do,i,™ih,.Googlc 



110 YODB FOBOIB AHD HoV TO 17b2 ThBK 

but the snbconscions is effected only by what man 
actuaUy thinks in the real field of creative thought, 
and not by what he may think of himself in the field 
of mere personal opinion. 

It is subjective thonght that makes yon what you 
are; but to think that you are thus or ao, will not nec- 
essarily make yon thus or so. To create subjective 
thonght yon must act directly upon the subconscious, 
but it is not possible to impress the subconscious 
while yon are forming opinions about your personal 
self, A mere statement about yourself will not af- 
fect or change the subconscious, and so long as the 
subconscious remains unchanged, you will remain 
unchanged. While you are thinking simply about 
your external or personal self you are acting upon 
the objective, but to change yourself yon must act 
upon the subjective. 

Man may think that he is great, but so long as he 
continues to think small thoughts, he will continue 
to be small. No matter how high an opinion he may 
have of himself, while he is living in the superficial, 
bis thoughts will be empty, and empty thoughts are 
not conducive to high attainments and great achieve- 
ments, Man becomes great when he thinks great 
thoughts, and to think great thoughts he must tran- 
scend the limitations and circnmscrihed conditions 
of the person, and mentally enter into the world of 
the great and the superior. He must seek to gain a 
larger and a larger consciousness of the world of real 



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YOUB FOBCES AND HoW TO UsE ThEM 111 

quality, real worth and real Buperiority, and mast - 
dwell npon the loftiest mountain peaks of mind that 
he can possibly reach. He must live in the life of 
greatness, breathe tiie spirit of greatness, and feel 
the very soul of greatness. Then, and only then, will 
he think great thoughts; and the mind that continues 
to think great thoughts will continue to grow in 
greatness. 

It is not what yon state in your thought but what 
you give to yonr thoaght that determines results. 
The tiionght that is merely stated may be aupty, but 
it is the thought with something in it that alone can 
exercise real power in personal life. And what is to 
be in your thought will depend npon what yon think 
into your thought. What you give to your thought, 
your thought will give to you, and yon will be and be< 
come accordingly, no matter what you may think that 
you are. The cause that yon originate in the within 
will produce its effect in the without, regardless of 
what yonr opinions may be. Your personal life will 
consequently be the result of what you think, but it 
will not necessarily be what you think it is. 

Having discovered the fact that the physical body 
is completely renewed every eight or ten months, you 
will naturally think that you are young, but to simply 
think you are young will not cause the body to look 
as young as it really is. To retain your youth you 
must remove those subconscious tendencies and con- 
ditions that produce old age, and you must eliminate 

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112 YOTTE FOBCES AND HoW TO UsE ThEM 

worry. So long as yon worry you will cause your 
personality to grow older and older in appearance, 
no matter how persistently you may think that you 
are young. To simply think that you are yonng will 
not avail. Yon must think thoughts that produce, 
retain and perpetuate yonth. If you wish to look 
young, your mind must feel young, but you will not 
feel young until the whole of your mind produces the 
feeling of youth. 

To develop the feeling of youth in the whole mind, 
you must become fully conscious of the fact that 
youth is naturally produced in your entire system 
every minute, and yon must train the mind to take 
cognizance only of the eternal now. So long as we 
feel that we are passing with time, we will imagine 
that we feel the weight of more and more years, and 
this feeling will invariably cause the body to show 
the mark of years, growing older and older in appear- 
ance as more years are added to the imagiiiary bur- 
den of age. You will look young when you feel 
young, but to simply feel that you are young will 
not always oanse yon to feel young. The real feel- 
ing of youth comes when we actually think in the 
consciousness of youth and give the realization of the 
now to every thought. 

You may think that yon are well, but you will not 
secure health until you think thoughts that produce 
health. You may persistently affirm that yon are 
well, but so long as you live in discord, confusion, 

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YOUB FOBCES AND HoW TO UsB ThEU 113 

wony, fear and other wrong states of mind, you will 
be sick; that is, you will be as yon think and not 
what you think you are. Yon may state health in 
your thought, but if yon give worry, fear and dis- 
cord to that thought, your thinking will produce dis- 
cord. It is not what we state in our thoughts, bat 
what we give to our thoughts that determine results. 
To produce health, thought itself mnst be healthful 
and wholesome. It must contain the quality of 
health, and the very life of health. This, however, is 
not possible unless the mind is conscious of health 
at the time when such thought is being produced. 
Therefore, to think thonghts that can produce health, 
the mind must enter into the realization of the bong 
of health, and not simply dwell in the objective be- 
lief about health. Again, to produce health, all the 
laws of life must be observed; that is, the mind must 
be in that understanding of law, and in that harmony 
with law where the guiding thought will naturally 
observe law. To simply think that you are well wUI 
not teach Gie mind to understand the laws of lite and 
health, nor will that thinking place you in harmony 
with those laws. That thinking that does understand 
the laws of life will not come from the mere belief 
that you are well, but from the effort to enter into the 
understanding of all law, the spirit of all law, the 
very life of health, and into the very soul of all truth. 
You may think that your mind is brilliant and 
may undertake most difficult tasks in the belief that 



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114 YOUB FOSCEB AND HoW TO UsB ThBU 

you are equal to the occasion, btit the question is if 
your conception of brilliancy is great or smaU. If 
yonr conception of brilliancy is small, you may be . 
right to that degree in thinking you are brilliant; that 
is, yon may be brilliant as far as your understanding 
of brilliancy goes. Whether that is snflSdent or not to 
carry out the task that is before you is another ques- 
tion. Your opinion of your mental capacity may be 
great, but if your idea of intelligence is crude, your 
intelligence-producing thought will also be crude, and 
can produce only crude intelligence. It is therefore 
evident that to simi^y think that you are brilliant will 
not produce brilliancy, imless your understanding of 
brilliancy is made larger, higher and finer. What you 
understand and mentally feel concerning intelligence, 
mental capadTy and brilliancy, is what you actually 
think on thoC> subjects, and it is this understanding 
or feeling <xt realization that will determine how 
much intelligence you will give to your thought. 
Your thought will be as brilliant as the brilliancy you 
think into your thought, and how much brilliancy 
you will think into your thought will depend upon 
how high your realization of brilliancy happens to 
be at the time. When your thinking is brilliant, you 
will be brilliant, but if your thinking is not brilliant 
you will not be brilliant, no matter how brilliant you 
may think you are. 

To make your thinking more brilliant, try to enter 
into the consciousness of finer intelligenoe, larger 

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ToTIB FOBOBB AND HoW TO UsB ThEM 115 

mental capacity, and the highest order of mental 
brilliancy tiiat yon can posnbly realize. Do not call 
yourself brilliant at any time, or do not think of 
yourself as lacking in brilliancy. Simply fix the 
mental eye upon absc^nte brilliancy, and desire with 
all the power of mind and sonl to go on and on into 
higher steps of that brilliancy. 

When all the elements and forces of yonr system 
are working in snch a way that beauty will naturally 
be produced, you will be beautiful, whether you think 
you are beautiful or not, and it is the actions of the 
subconscious that determine how the elements and 
forces of the system are to work. Therefore, the 
heautiful person is beautiful because her real interior 
thinking is conducive to the creation of the beantifnl. 
That person, however, who is not beautiful, does not 
necessarily think ugly thoughts, but her interior 
m^ital actions have not been brought together in 
such a way as to produce the expression of beauty; 
that is, the subconscious actions have not been ar- 
ranged according to the most perfect pattern. But 
these actions can be arranged in that manner, not by 
thinking that one is beautiful, but by thinking 
thoughts that are beautiful. 

When you think that you are beantifal, you are 
liable to think that you are more beantifal than 
others, and such a thought is not a beautiful thought. 
To recognize or criticise ugliness and inferiority in 
others is to create the inferior and the ugly in your- 

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116 ToUB POHCES AND HoW TO TISE ThEH 

self, and what you create in yourself will sooner or 
later be expressed through your mind and person- 
ality. So long as you worry, hate or fear, your 
thought will make you disagreeable in mind and 
character, and later on in the perBon as well; and no 
amount of affirming or thinking that you are beauti- 
ful will overcome those ugly states of mind that you 
have created. You will thus be as you think— wor- 
ried, hateful and ugly, and not beautiful as yon may 
try to think you are. 

The personal man is the result, not of beliefs or 
opinions, but of the quality of all the mental actions 
that are at work throughout the whole mind. Han is 
as he thinks in every thought, and not what he thinks 
he is in one or more isolated parts of his personal 
self. You may think that you are good, but your idea 
of goodness may be wrong. Your thought therefore 
will not be conducive to goodness. On the contrary, 
the more you praise yourself for being good, the less 
goodness you will express in your nature. In addi- 
tion, to think of yourself as good will have a tendency 
to produce a feeling of self-righteousness. This 
feeling will cause the mind to look down upon the 
less fortunate, and a mind that looks down will soon 
begin to go down, and yon will be no better than 
those whom you criticized before. You are only as 
good as the sum total of all your good thoughts, and 
these can be increased in number indefinitely by 

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Your Fobcbb and How to Use Them 117 

training the mind to perpetually grow in the con- 
sciousness of absolute goodness. 

To grow in the conscionsness of goodness, keep 
the mental eye upon the highest conception of abso- 
lute goodness. Try to enlarge, elevate and define 
this conception or tioderstanding of goodness per- 
petually. Pattern your whole life, all your thoughts 
and all your actions after the likeness of this highest 
understanding. Then never look back nor try to 
measure the goodness that you may think you now 
possess. Press on eternally to the higher and larger 
realization of absolute goodness, and leave results to 
the law. More and more real goodness will naturally 
appear in all yonr thoughts and actions. You will 
therefore become good, not by thinking that yon are 
good, but by thinking thoughts that are created in 
the image and likeness of that which is good. 

From the foregoing, it is evident that man is as 
he thinks, and not necessarily what he thinks he is. 
But there is still more evidence. That your personal 
self is the result of your thou^t has been demon- 
strated, but what thoughtt To make yourself thus 
or so, the necessary thought must first be created, 
but to think that you are thus or so, will not create 
the thought that can make you thus or so. The rea- 
son is because it is subconscions thought alone that 
can produce effects in your nature, physical or men- 
tal, and you cannot enter the subconscious while you 
are thinking exclusively of your personal self. What 



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118 Ypus FoBOEB AND How 10 TJsE Tbbu 

yon tHink about yourself is alwayB objective thought, 
and mere objective thought is powerless to effect or 
change anything in your nature. To think thoughts 
that can give you more life, you must enter into the 
consciousness of absolate life, but yon caiutot enter 
the absolute while you axe defining or measuring the 
personal. If you wish to possess mora qualily, you 
must give your thoufj^ts more quality and worth, 
you must forget the lesser worth of the personal and 
enter into the consciousness of the greater worth of 
absolute worth itself. 

So long as you think that you are thus or so in the 
personal sense, your thought will be on the surface. 
Yon will mentally live among effects. Tou will not 
create new causes, therefore will not produce any 
changes in yonrself . Yon will continue to be as you 
are blinking deep down in the subconsMous where 
hereditary tendencies, habits, race thoughts and 
other mental forces continue their usu^ work, re- 
gardless of your personal opinion or empty thoughts 
on the surface. 

To change yourself yon must go to that depth of 
mind where the causes of your personal condition ex- 
ist. But your mind will not enter the depth of the 
within so long as your thought is on the surface, and 
your thought will be on the surface so long as you 
are thinking exclusively about your personal self. 
The secret therefore is not to form opinions about 
yourself or to think about yourself as being thus or 

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YouE FoBCEs AND How TO UsE Them 119 

so, but to fonn larger conceptions of principles and 
qualities. Enter the richness of real life and you will 
think richer thonghts. Forget the limitations, the 
weaknesses and the shortcomings of your personal 
self as well as your superficial opinions of your per- 
sonal self, and enter mentally into the greatness, the 
grandenr, the sublimity and the splendor of all things. 
Seek to gain a larger and a larger understanding of 
the majesty and marveloasness of all life, and aspire 
to think the thonghts of the Infinite. 

This is the secret of thinking great thoughts, and 
he will positively become great whose thonghts are 
always great. In like manner, he who thinks whole- 
some thoughts, and wholesome thoughts only, will 
become healthful and wholesome. Such thoughts 
will have the power to produce health, and thoughts 
never fail to do what they have the power to do. 
Place in action the necessary subconscious thought 
and the expected results will invariably follow. 

Man therefore is not what he thinks he is because 
such thinking is personal, and consequently super- 
ficial and powerless. The thought that determines 
his personality, his character, his mentality and his 
destiny is his subjective thought, the tiiou^t that is 
produced in Qie subconscious during those moments 
when he forgets his perscmal opinions abont himself 
and permits his mind to act with deep feeling and 
subjective conviction. But those thoughts that enter 
the subconscioas are not always good thou^ts. 



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120 YOUB FOECES AND How TO UsE ThEM 

Man's subjective thinking is not always conducive 
to the true, the wholesome and the best, aa his think- 
ing is not always right. For this reason^ man him- 
self is not always good, nor his life as beautiful as he 
might wish to be. His thinking is in his own hands, 
however. He can learn to think what he wants to 
think, and as he is and becomes as he thinks, we 
naturally conclude that he may, in the course of time, 
become what he wants to become. 



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and change impUes Ibe patung from the old to 
the new. Il is also the only path thai leads from 
the lesser to the greater, from the Jremn to the 
Ttalil)), from the wish to the heart's desire ful- 
0ed. It is change that brings as everylimg we 
vatd. It is the oppoale of change that holds us 
back ffom that wluch we want. But change is 
not alwajfs external. Real change, or rather the 
cause of all change, is a/nxijiJ intemaL It 
is the change in (he within that first produces 
the change in the without. To go from place 
to place is not a chmige unless it produces a 
change of mind — a renewal of mind. It is 
the change of mmd that is the change desired. 
It is the renewal of mind that producet belter 
health, more happiness, greater power, the in' 
crease of Ufe, and the consequent increase of all 
that is good in life. And the constant renewal 
of mind—~the daily change of mind — is pos^ble 
regardless of times, circumstances or places. He 
who can change his mind every day and ihlnli 
the new about everything every day, will always 
be well; he will always have hap^ness; he will 
always be free; his Ufe will always be mtffest' 
ing: he will cotulandy move forward into the 
larger, the richer and the better; and whatever is 
needed for his welfare today, of that he shall 
surely have abundance. 




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CHAPTEEVHI 

THE ABT OF OHAKOINQ FOK THB BBTTEB 

Personal man gradually but sorely grows into the 
likeness of that which he thinks (^ the most, and man 
thinks the most of what he loves the hast. This is 
the law throagh which man has become what he is, 
and it is throngh the intelligent nse of this law that 
man may change for the better and improve in any 
way desired. The thonj^t yon think not only effects 
yonr character, yonr mind and yonr body, bnt also 
produces the original cause of every characteristic, 
every habit, every tendency, every desire, every 
mental quality and every physical condition that ap- 
pears in yonr system. Thought is the one original 
canse of the conditions, diaracteristics and pecnliar- 
ities of tiie human personality, and everything that 
appears in the personality is the direct or indirect 
effect of the various actions of thought It is there- 
fore evident that man naturally grows into the like- 
ness of the thought he thinks, and it also evident that 
the nature of his thought would be determined by 
that which he thinks of the most. 

The understanding of this fact will reveal to all 

minds the basic law of change, and though it is basic, 

123 



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124 Your Fobges and How to Vse Tbeu 

its intelligent nse may become simplicity itself. 
Through the indiscriminate use of this law, man has 
constantly been chan^ng, sometimes for the better, 
sometimes not, but by the conscious, intelligent, nse 
of this law he may change only for the better and as 
rapidly as the sum total of his present ability will 
permit. 

The fact that mental conditions and dispositions 
may be changed through the power of thought, will 
readily be accepted by every mind, but that mental 
qualities, abilities, personal appearances and phys- 
ical conditions may be dianged in the same way all 
minds may not be ready to acc^t. Nevertheless, 
that thought can change anything in the human sys- 
tem, even to a remarkable degree, is now a demon- 
strated fact. We have all seen faces change for the 
worse mider the inflnence of grief, worry and mis- 
fortune, and we have observed that all people grow 
old who expect to do so, regardless of the fact that 
the body of the octogenarian is not a day older than 
the body of a little child. We have unlimited evi- 
dence to prove that ability will improve or deterio- 
rate according to the use that is made of the mind. A 
man's face reveals his thought, and we can inva- 
riably) detect the predominating states of the mind 
that lives in a groove. When a person changes his 
mental states at frequent intervals, no one state has 
the opportimity to produce an individual, clear-cut 
expression, and therefore cannot be so readily d^ 

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YouB FoBCEs AND How TO UsB Theu 125 

tected, but where one predominating state is contin- 
ued in action for weeks or months or years, any cme 
can say what that state is, by looking at the face of 
him who haa it. Thus we can detect different kinds 
of disposition, different grades of mind, different 
degrees of character and different modes of living, 
and convince ourselves at the same time, that man in 
general, looks, acts and lives the way he thinks. 

The fact that every mental state will express its 
nature in body, mind and charactei^ proves that we 
can, throngh the intelligent nse of mental action, 
eanse the body to become more beaatifnl, the mind 
more brilliant, character more powerful and the sonl 
life more ideal. To accomplish these tilings, how- 
ever, it is necessary to apply the law continnoasly 
in that direction where we desire to secure results. 
When a person thinks of the ordinary for a few 
weeks, he invariably begins to look ordinary. Then 
when something impels him to think for a while 
of the ideal, the true and the beautiful, he be- 
gins to look like a new creature; but if reverses 
threaten, he will feel worried, dejected and afraid, 
and everybody observes that he looks bad. Then if 
the tide tarns in his favor, he will begin to look con- 
tent, and if something' should suggest to his mind the^ 
thought of the wholesome, the sound and the har- 
monious, he will begin to look remarkably well. In 
this manner he is daily using the law of change, but 
never intelligently. He does not take the law into 

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126 Your Fobces and How to Use Theh 

bis own hands, but uses the law only as snggestions 
from his enTiroiunent may direct. He advances one 
day and falls back the next. One week his physical 
mansion is painted witli colors of health and beauty; 
the next week only the conditions of age and disease 
are in evidence. He plants a Bower seed today, and 
tomorrow hoes it op to plant a weed in its place. 
Thns the average person continues to live, and every 
change comes from the nnconscions, indiscriminate 
use of the power of his thought. This power, however, 
can be employed more wisely, and when the many 
hegin to do so, the progress of the race will be re- 
markable indeed. 

The basic law of change must be taken into our 
own hands, and must be employed directly for pro- 
ducing the change we have in view; and to accom- 
plish this the love nature must be so trained that we 
shall love only what we want to love, only what is 
greater and better than that which we have realized 
np to the present time. In this respect strong, 
highly developed souls will have no difficulty, be- 
cause they have the power to see the great, the beau- 
tiful and the ideal in all things, but those who have 
not as yet acquired that power, must train their feel- 
ings with care, lest love frequently turns thought 
upon the low, the common or the ordinary. 

What you admire in others will develop in your- 
self. Therefore, to love the ordinary in any one is to 
become ordinary, while to love the noble and the 

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YoUB FoBCEs AND How TO UsE Them 127 

lofty in all minds is to grow into the likeness of that 
which is noble and lofty. "When we love the person 
of someone who is in the earth earthy, we tend to 
keep ourselves down in the same place. We may 
give oar kindness and our sympathies to all, but we 
must not love anything in any one that is not ideal. 
It is a misdirection of love to love exclusively the 
visible persoa It is the ideal, the true and the beau- 
tifol in every person that should be loved, and as 
all persons have these qualities, we can love every- 
body with a whole heart in this more sublime man- 
ner. 

In this connection a great problem presents itself 
to many men and women who aspire to a life of 
great quality. These people feel that they c&nnot 
give tiieir personal love to hasbanda, wives, relatives 
or friends that persist in living in the mere animal 
world; bnt the problem is easily solved. We must 
not love what is ordinary in any one; in fact, the 
ordinary must not be recognized, bnt we can love 
the real life in every one, and if we will employ our 
finer perceptions we will find that this real life is 
ideal in every living creature in the world. We need 
not love the perversions of a person, but we can love 
the greater possibilities and the superior qualities 
that are inherent in the individnal. It is not the im- 
perfections or appearances that should be loved, but 
the greatness that is within; and what we love in 



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128 YouB FoHCES AND How TO XJsE Them 

others we not only awaken in others, hut we develop 
those very things more or less in ourselves. 

To promote the best welfare of individuals under 
all sorts of circumstances, personal loves should be 
exchanged only by persons who live in the same 
world. When the woman has found the superior 
world, the man must not expect her personal love 
unless he also goes up to live in the same world. It 
is simply fair that he should do so. The woman 
who lives in a small world must not expect the love 
of a man who lives in a great world. He would lose 
much of his greatness if he should give his personal 
love to such a woman. 

The tendency of all life is onward and upward. 
Therefore, to ask anything to come down is to violate 
the very purpose of existence. K we wish to be 
with the higher, the greater and the superior, we 
must change ourselves and become higher, greater 
and superior; and this we all can do. 

In the application of the basic law of change, no 
factor is more important than that of pleasure. We 
are controlled to a great extent by the pleasures we 
enjoy, ofttimes so much so that they may even deter- 
mine our destiny. The reason why is found in the 
fact that we deeply love what we thoroughly enjoy, 
and since we think the most of what we love the best, 
we naturally become like the pleasures we thor- 
oughly enjoy, because man gradually grows into the 
likeness of his predominating thought. It is ther&- 

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YouB FoECEs AND How TO UsE Thbm 129 

fore unwise to permit ourselves to enjoy anything 
that is beneath onr most perfect conception of the 
ideal, and it is likewise unwise to associate person- 
ally with people who care only for the ordinary and 
the conunon. What we enjoy becomes a part of onr- 
selves, and for the good of everybody, we cannot 
afford to go down; bnt when we love only those 
pleasures that are as high as onr own ideal of joy, 
then we are truly on the great ascending path. 

To overlook the wrongs, the defects and the per- 
versions of life, and to look only for that beautiful 
something in every soul that we simply want to love, 
even without trying, is one of the greatest things 
that we can do; but we must not permit onr concep- 
tion of the beautiful within to become a mere, cold 
abstraction. It is most important that we be as 
emotional as we possibly can without permitting our- 
selves to be controlled by onr emotions. THe heart 
should be most tender and warm, and every feeling 
constantly on fire; bat if all such feelings are turned 
into the secret realms of soul life, we shall find that 
the forces of love are drawn insistently towards 
the highest, the truest, the most noble and the most 
beautiful that our inspired moments have revealed. 
When this is done we can readily love with the whole 
heart any noble quality, or high art, or great work 
upon which we may direct our attention, and what 
we can love at will, that we can think of as 'deeply 
and as long as we may desire. 

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130 YOUB FOBCBB AND HoW 10 UsB ThEIC 

When we have formulated in oar mindB what 
changes we wish to make, the course to pursue is to 
love the ideal that corresponds to those changes. 
This love must be deep and strong, and must be con- 
tinued until the desired change has Actually taken 
place. Know what better qualities you want; then 
love those qualities with all your mind and heart 
and soul. 

To love the higher and the greater qualities of life 
is to cause the creative qualities of mind to produce 
those same qualities in our own nature; and in con- 
sequence, we steadily grow into the likeness of that 
which we constantly love. This is the great law— 
the law that governs all change for the better. But 
to use this law intelligently the power of love must 
cease to respond to every whim or notion that the 
suggestibility of environment may present to the 
noind. 

The power of love is the greatest power in the 
world, but it can cause persons or nations to fall to 
the lowest state, as well as rise to the highest state. 
Every fall in the history of the race has been caused 
largely by the misdirection of love, while every step 
in advance has been prompted largely by the power 
of love turned upon better things. To misdirect love 
is to love that which is beneath onr present stage 
in advancement; it is turning the forces of life back- 
ward, and retrogression must inevitably follow. 



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YOUB FOBCBS AND HoW TO UsE ThEU 131 

Id the average person, love is directed almost ex- 
clusively upon the personal side of life. In conse- 
qnence, the love nature becomes so personal, so 
limited and so superficial, that materialism follows. 
In manj other miDds, it is mere appearances that at- 
tract the power of admiration, and the finer things 
in mind, soul and character are wholly ignored. The 
result is that the finer qualities of such people gradu- 
ally disappear, and grossness, both in thought and 
in appearance naturally follow. But we must not 
conclude in this connection that it is wrong to admire 
the beautiful wherever it may be seen in the external 
world. We should love the beautiful everywhere, no 
matter where it may be fouud; we should admire the 
richness of life, both in the extenial and in the in- 
ternal; and by living a complete life, we shall enjoy 
more and more of the ridmess and the beautiful in 
life, in the within as well as in the without. But the 
power of love must direct the greater part of its 
attention upon that which is rich and beantifnl in 
mind and soul. It is that which is finer than the 
finest of external things that must be loved if man 
is to grow into the likeness of the great, the superior 
and the ideal, because man is as he thinks, and he 
thinks the most of what he loves the best. 

When any individual be^ns to love the finer quali- 
ties in life, and gives all] the power of mind and soul 
to that love, he has tak^i the first st^ in the chang- 
ing of his destiny. He is laying the foundation for 

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132 YouB FoECEis AND How TO UsB Them 

a great and a better future, and if he continues as 
he has begun, he will positively reach the loftiest 
goal that be may have in view. There are many laws 
to apply in the Ireginning of a great life, but the law 
that lies at the foundation of them all is the law of 
love. It is love that determines what we are to think, 
what we are to work for, where we are to go, and 
what we are to accomplish. Therefore, among all 
great essentials, the principal one is to know how to 
love. 

To apply this essential for all practical purposes, 
the secret is to love the great, the beautiful and the 
ideal in everybody and in everything; and to love 
with such a strong, passionate love that its ascend- 
ing power becomes irresistible. The whole of life 
will thus change and go up with the power of love 
into the great, the superior and the ideal; every- 
thing, both in the being of man and in his environ- 
ment will advance and change accordingly, and the 
dreams of the soul will come true. The ideal will 
become real, the desires of the heart will be granted, 
and what man has hoped to make his own will be 
absent no more. 



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The more feeding ihere h in your thought the 
greater Ht pover. 

Yoa steaJili) and mrel]) become in the real 
tfhai sou amUanlls and clearly think that sou 
are in the ideal. 

The more jwu believe in yoursel/ the more of 
})oar latad poTveri and potsibilitiet yoa place in 
action. And the more you believe in your pur- 
pose the more of your p»wer yoa apply in pro- 
moting that purpo$e. 

To Hm ivho think* he can everything is an 
opporltauty. 

Depend only upon yourself, but work ''> har- 
mony wlh all things. Thus you call forth the 
test that is in yourself and secure the best that 
external sources have to give. 




^S 




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CHAPTER TX 

BE OAK wao THINKS HE CAN 

The discovery of the fact that man is as he thinks, 
has originated a nnmber of strange ideas concerning 
the power of thoo^t. One of the principal of these 
is the belief that thought is a domineering force to 
be used in controlling things and in compelling fate 
to come our way. Bat that this belief is unscientific 
in every sense of the term has been demonstrated 
any nnmber of times. 

Those who have accepted this belief, and who have 
tried to use thought as a compelling force, have 
seemingly succeeded in the beginning, but later on 
have utterly failed, and the reason is that tiie very 
moment we proceed to apply thought In this manner, 
we place ourselves out of harmony with everything, 
both within ourselves and in our environment. The 
'seeming success that such people have had in the be- 
ginning, or for a season, is due to the fact that a 
strong compelling force can cause the various 
elements of life to respond for a while, but the force 
that compels, weakens itself through the very act of 
compelling, and finally loses its xiower completely; 
135 



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136 YouB Forces and How to Use Them 

and then, whatever has been gathered begins to slip 
away. 

This explains why thousands of ardent stndents of 
metaphysics have failed to secure the results desired, 
or have succeeded only in spurts. They have taken 
the wrong view of the power of thought, and there- 
fore have caused their power to work against them 
during the greater part of the time. The power of 
thought is not a compelling force. It is a bnilding 
force, and it is only when used in the latter sense that 
desirable results can be produced. The building 
capacity of thought, however, is practically unlim- 
ited. Therefore there is actually no end to what 
might be accomplished, so long as this power is em- 
ployed intelligently. 

To apply the full building power of thought, we 
should proceed upon the principle that he can who 
thinks he can, and we should act in the full convic- 
tion that whatever man thinks he can do, he can do, 
because there is no limit to the power that sach 
thinking can bring forth. The majority among in- 
telligent minds admit that there is some truth in the 
statement that he can who thinks he can, bnt they do 
not, as a rule, believe it to be a very large truth. 
They admit that we gain more confidence in our- 
selves when we think that we can do what we have 
undertaken to do, and also that we become more 
determined, but aside from that, they see no farther 
valne in that particular attitude of mind. They do 

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iToUB FOBCEB AND HoW TO TTsB Them 137 

not realize that he who thinks he can, develops the 
power that can; but this is the truth, and it is one 
of the most important of all truths in the vast meta- 
physical domain. 

The law that governs this idea, and its process 
while in action, is absolutely unlimited in its possi- 
bilities, and therefore is in a position to promise 
almost anything to him who is faithful. ' When a 
man begins to think that he can do certain things 
that he desires to do, bis mind will naturally proceed 
to act on those faculties that are required in the 
working out of his purpose; and so long as the mind 
acts upon a certain faculty, more and more life, 
nourishment and energy will accumulate in that 
faculty. In cousequence, that faculty wUl steadily 
develop. It will become larger, stronger and more 
efficient, until it finally is competent to do what we 
originally wanted done. Thus we understand how he 
who thinks he can develops the power that can. 

When a man begins to tbink that he can apply the 
power of invention, his mind will begin to act upon 
the faculty of invention. The latent powers of this 
faculty will be aroused. These powers will accord- 
ingly be exercised more and more, and development 
will be promoted. This, however, is not all. When- 
ever the mind concentrates its attention upon a cer- 
tain faculty, additional energy will be drawn into 
that faculty; thus power will be added to power, 
much will gather more, and as this may continue 



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138 YoTjB Forces and How to Use Theu 

indefinitely there need be no end to the capacity and 
the ability that can be developed in that faculty. In 
the course of time, be it in a few months or in a few 
years, that man wiU actually have developed the 
power of invention to such a degree that he can in- 
vent saccessfnlly; and through the application of the 
same law, he can further develop this same faculty, 
year after year, until be may finally become an invent- 
ive genius. When a man has some inventive power in 
the beginning, he will secure, through the application 
of this law, more remarkable results and in less time 
than if there were originally no indications of that 
faculty; but even if there were no ori^nal indica- 
tions of individual power, that power can be de- 
veloped to a hig^ degree through the faithful appli- 
cation of the great law— he can who thinks he can, 
or to state it differently— he who thinks he can de- 
velops the power that can. 

There is no faculty that we all do not possess, 
either in the active or in the latent state. Every 
faculty that naturally belongs to the human mind 
is latent in every mind, and it can be awakened and 
developed, provided the proper laws are faithfully 
applied. It should be our object, however, to accom- 
plish as much as possible in the present. It is there- 
fore advisable to proceed in the beginning to work 
through, and develop, those facilities that already 
indicate considerable power. The mind that has some 
talent for invention should proceed to think that be 



.ilc 



YOUB FOBCEB AND How TO UsB ThEM, 139 

can invent. Thus he will accnmnlate niore and more 
inventive abUity or genius. Tlie mind that has some 
talent for mnsic, shonld proceed to think that he can 
master the art of mnsie. He will thereby cause the 
creative energies of his mentality to accumulate 
more and more in the faculty of music, until that 
faculty will be developed to a greater and greater 
degree. The mind that has some talent for art should 
apply the same law upon that talent. The mind that 
has literary ability should proceed to think that he 
can write what he wants to write, and he will finally 
secure that literary ability or genius with which he 
can write what he wuits to write. The mind that 
has ability in any line of business shonld proceed to 
think that be can conduct that business in the most 
successfol manner. Should he enter that business 
and continue to think that he can, combining such 
thought with good work, enterprise and the full use 
of his personal ability, his success will continue to 
grow indefinitely. 

Whatever a man may think that he can do, let 
him proceed to carry out that undertaking, con- 
stantly thinking that he can. He will succeed from 
the be^^nning, and bis advancement will be continu- 
ous. However, no mind need be confined to a single 
purpose. K we have talent for something better 
than we are doing now, or if we wish to awaken some 
talent that we long to possess, we may proceed now 
to think that we can do what we long to do. We shall 



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140 YOUB FOBCES AHD HoW TO UsB ThEM 

thns give more and more power to that faculty uotil 
it becomes snflSciently strong to be applied in actna] 
practice. In the mean time, we should continue to 
think that we can do better and better what we are 
doing now. We shall thereby advance steadily in our 
present work, and at the same time, prepare our- 
selves for a greater work in the coming days. 

When we think that we can, we mnst enter into 
the very soul of that thought and be thoroughly in 
earnest. It is in this manner that we awaken the 
finer creative enei^es of mind, those forces that 
build talent, ability and genius— those forces that 
make man great. We must be determined to do what 
we think we can do. This determination must be in- 
vincible, and mnst be animated with that depth of 
feeling that arouses all the powers of being into posi- 
tive and united action. The power that can do what 
we think we can do will thus be placed at our com- 
mand, and accordingly we may proceed successfully 
to do what we thought we could do. 



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The fad that you have tailed to get Oie Utso' 
proVM amcluavtl}! that jwu deurve the greater. 
So therefore, dry thote tears and go in tearch of 
the worthier prize. 

Count nothing lost; even the day that seei "no 
worthy) action done" jnayi be a day of prepara- 
tion and accumulation that will add greatl}) to 
the achievementt of tomorrow. Many a day Wat 
made famous because nothing Was done the day 
before. 

Know what jwu vant and can&iue to want 
it You will get it if you combine desire with 
ftuth. The power of desire when combined wtA 
faith becomes itmndble. 

Some of the principal reasons why so ttumy 
fail to get what they want is because they do not 
definitely know what they want, or because they 
change their wants almost every day. 




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Do,i,™ih,.Googlc 



CHAPTE3BS 

HOW. WB SEOUKB WHAT WE PEBSIBTENTLT 0E8IBI1 

The purpose of desire is to inform man what he 
needs at every particular moment to supply the de- 
mands of change and growth in his life; and in pro- 
moting that purpose, desire gives expression to its 
two leading fmictions. The first of these is to give 
the forces of the human system 8<HnethiDg definite 
to do, and the second is to arouse those forces or 
faculties that have the natural power to do what is 
to be done. 

Jn exercising its first function, desire not only pro- 
motes concentration of action among the forces in 
man, but also causes those forces to work for the 
thing that is wanted. Therefore, it is readily under* 
stood why the wish, if strong, positive, determined 
and continuous, will tend to produce the thing wished 
for. If you can cause all the elements and powers 
in your being to work for the one thing that yon 
want you are almost certain to get it. In fact, you 
will get it unless it is so large that it is beyond you, 
or beyond the power of your present capacity to pro- 
duce; though in that case you have exercised poor 
143 



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144 YOTJE FOBCES AND HoW TO TJsE ThBM 

judgment; you have permitted yourself to desire 
what lies outside of your sphere ; and what you could 
neither appreciate nor use were you to get it. 

What you can appreciate, enjoy and use in your 
present sphere of existence, you have the power, in 
your present state of development, to produce; that 
is, yon can produce it if all your power is applied in 
your effort to produce it; and when you desire any 
particular thing with the full force and capacity of 
your desire you cause all your power to be applied 
in producing that particular thing. 

In exercising its second function, desire proceeds 
directly into that faculty or group of forces that 
can, if fully applied, produce the very thing that is 
desired. In its first function it tends to bring all 
the forces of the system together, and inspires them 
with the desire to work for what is wanted. It acts 
upon the system in general and gives everything in 
the system something definite to do, that something 
definite in each case being the one thing desired. In 
its second function it acts upon certain parts of the 
system in particular; always upon those parts that 
can do what is wanted done; and it tends to arouse 
all the life and power that those particular parts may 
contain. How desire proceeds, and how it secures 
resnlts in this respect is easily illustrated. 

We will take, for example, a mMi who is not 
earning as much as he feels that he needs. Naturally, 
he will begin to desire more money; and we will 

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YoUE FoBOES AKD How TO UsE Them 145 

suppose that this desire becomes stronger and 
stronger nntil it actually stirs every atom of his be- 
ing. Now -what happensT He is not only arousing 
a great deal of latent and unused energy, but all of 
his active energy is becoming more and more alive. 
But what becomes of all this energy? It goes di- 
rectly iato his money-making faculties, and tends to 
increase decidedly the life, the power, the capacity 
and the efficiency of those faculties. 

There is in every mind a certain group of faculties 
that is made by nature for financial purposes. In 
some minds these faculties are small and sluggish, 
while in othei^ minds they axe large and active. And 
that the latter kind should be able to make more 
money and accumulate things in a greater measare 
is quite natural. Bat is it possible to take those facul- 
ties that are small and sluggish and make them lairge 
and active? If so, those who now have limited 
meam may in the course of time have abundance. 

To answer this question, we will ask what it is that 
can arouse any faculty to become larger and more 
active, and we find that it is more energy, and Miergy 
that is more alive. No matter how sluggish a faculty 
may be, if it is thoroughly charged, so to speak, with 
highly active energy, it simply must become more 
active. And no matter how sm^l it may be, if it 
continues to receive a steady stream of added life, 
energy and power, day after day, month after month, 
year after year, it simply must increase in size and 

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146 YouB FoECEs AND How TO UsB Thesi 

capacity. And whenever any faculty becomes greater 
in capacity and more alive in action it will do better 
work; that is, it will gradually gam m ability and 
power until it has sufficient ability and power to pro- 
duce what you wished for. 

Betuming to the man in our lUuBtration, we will 
see how the principle works. His money-making 
faculties are too small and too sluggish to produce 
as much money as he needs. He begins to desire for 
more. This desire becomes strong enough to arouse 
every element and force in his money-making facul- 
ties; for here be it remembered that the force of any 
desire goes directly into that faculty that can, by 
nature, produce the thing desired. This is one of 
the laws of mind. In addition, the action of his 
desire tends to arouse all the other forces of his 
system, and tends to concentrate those forces upon 
the idea of making more money. 

In the beginning, no important change in his finan- 
cial ability may be noticed, except that he feels more 
and more confidence in his power to secure the 
greater amount desired. In a short time, however, 
possibly within a few montiis, he begins to get new 
ideas about the advancement of his work. His mind 
is beginning to work more actively upon the idea of 
increased gain. Accordingly, suggestions as to how 
he might increase the earning capacity of his busi- 
ness are constantly coming up in his mind, and ways 

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Your Foboes and How to Use Theu 147 

and means and plans are taking shape and form 
more and more completely. 

The actions of his money-making faculties are also 
beginning to change; that is, they axe becoming finer, 
more penetrating, and more keen so that his insight 
into financial matters is steadily improving. He is 
therefore secnring the necessary essentials to greater 
financial gain, and as he applies them all, things will 
natnrally be^ to take a turn. To state it briefly, 
his strong, persistent desire for more money has 
aroused his money-making faculties. They have be- 
come stronger, more active, more wide-awake and 
more efficient. And as a strong, wide-awake faculty 
can do many times as good work as one that is only 
partly alive, we understand how his desire for more 
money has ^ven him the ability to make more 
money. As he continues this desire, making it 
stronger and more persistent, his financial ability 
will increase accordingly, and his financial gains con- 
tinue to increase in proportion. 

Many may doubt the efficiency of the plan just 
presented, because as is well known, most people de- 
sire more money but do not always get it. But do 
they always wish hard enough f It is not occasional 
desire, or half-hearted desire that gets the thing 
desired. It is persistent desire; and persistent de- 
sire, not only desires continually, but with all the 
power of life and mind and soul. The force of a 
half alive desire, when acting upon a certain faculty, 

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148 YouB FoBCEs AKD How 10 Use Them 

cannot cause that faculty to become fully alive. Nor 
can such a desire marshall all the mrased forces of 
the system and concentrate them all upon the attain- 
ment of the one thing wanted. And it is true that 
the desires of most people are neither continnons nor 
very deep. They are shallow, occasional wishes with- 
out enough power to stir to action a single atom. 

Then we must also remember that results do not 
necessarily follow the use of a single force. Some- 
times the force of persistent desire alone may do 
wonders, but usually it is necessary to apply in com- 
bined action all the forces of the human system. The 
force of desire, however, is one of the greatest of 
these, and when fully expressed in connection with 
the best talents we may possess, the thing desired 
will certainly be secured. 

We may take several other illustrations. Suppose 
you have a strong desire for more and better friends. 
The action of that desire, if deep, whole-hearted and 
persistent will tend to impress the qualities of 
friendship upon every element of your character. In 
consequence, you will in time become the very in- 
carnation of friendship; that is, you will become a 
better and a better friend, and he who becomes a bet- 
ter friend will constantly receive more and better 
friends. In other words, you become like the thing 
you desire, and when the similarity has become com- 
plete, yon will get what you want through the law 
of like attracting like. 

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Youa Forces asd How to Use Them: 149 

Yoa may desire to snoceed in a certain line of 
work; we will say, in the literary field. If your desire 
for snccess in that field is fnll and persistent, the 
power of that desire will constantly increase the life, 
the activity and the capacity of your literary facili- 
ties, and you will naturally do hotter work in that 
field. The same is true with regard to any other line 
of work, because your desire for greater success in 
your work will arouse to fuller action those faculties 
that you employ in that work. But, in every case, 
the desire must be deep, whole-souled, persistent and 
strong. 

It is therefore evident that results in all lines of 
endeavor depend very largely upon the power of 
desire, and that no one can afford to let his desires 
lag for a moment. The law should be: Know what 
yoa want, and then want it with all the life and 
power that is in you. Get your mind and your life 
fully aroused. Persistent desire will do this. And 
that it is most important to do this is proven by the 
fact that in thousands of instances, a partly alive 
mind is the only reason why the goal in view has not 
been reached. 

It is necessary, however, that your desires con- 
tinue uninterruptedly along the lines yon have 
chosen. You may desire a score or more of different 
things, hat continue each desire without change, un- 
less you should find that certain changes are neces- 
sary to secure the greater results you have in mind. 



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150 YotJB FoECEBAWD How TO Use Them 

To desire one thing today and another tomorrow 
means failnre. To work for one thing this year and 
another thing next year is the way to empty handed- 
ness at tiie end of every year. 

Before you begin to apply the power of desire, 
know with a certainty what you want because when 
you get wliat you have desired, you may have to 
take it. If you do not know definitely what you 
really do want, desire a better judgment, a clearer 
understanding and a more balanced life. Desire to 
know what is best for you, and the force of that 
desire will tend to produce normal action in every 
part of your system. Then you will feel distinctly 
what the highest welfare of your nature actually 
demands. 
. In deciding upon what you want, however, do not 
be timid, and do not measure the possible with the 
yard-stick of genera] appearances. Let your aspira- 
tions be high, only be sure that you are acting within 
the sphere of your own inherent capacity; though in 
this connection it is well to remember that your in- 
herent capacity is many times as great as it has been 
supposed to be; and also that it can be continuously 
enlarged. 

In choosing what you are to desire, act within rea- 
son, but go after the best. If the full power of desire 
is applied upon all the elements of your mind and 
character, what is latent within you will be aroused, 
developed and expressed; you will become much 



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IToUB FoBOES AND How 10 TJbb Them 151 

more than yon are and thereby will not only desire 
the beBt, but be able to be of service to the best. 
And this latter fact is important. When we desire 
the great and the wonderful we must ask what we 
have to give the great and the wonderful in return. 
It is not only necessary to get the best— to realize our 
ideal, but it is also necessary to be so good and so 
great that we can give to the best as much as we 
are receiving from the best Before we begin to 
wish for an ideal, we must ask what that ideal is 
going to get when it comes. 

Coupled with our desire for the ideal, therefore, 
we must have an equally strong desire for the remak- 
ing of ourselves so that we may become equal to that 
ideal in every respect. If we want an ideal compan- 
ion, we must not only wish for such a companion, 
but we must also desire the development of those 
qualities in ourselves that we know would make 
ns agreeable to that companion. If we want a dif- 
ferent environment we should wish for such an en- 
vironment with all the life and soul we possess, and 
should at the same time wish for the increase of 
those powers in our own talents that can earn snch 
an environment. If we want a better position we 
should desire such a position every minute and also 
desire that we may become more competent to fill it 
when it comes. 

The power of desire not- only tends to arouse 
added life and power in these faculties upon which 



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152 YouB Forces iMo How to Use Them 

it may act, bnt it also tends to make the mind as a 
whole more alert and wide-awake along those lines. 
This is well iUnstrated by the fact that when we have 
a strong, continnons desire for information on a cer- 
tain snbject, we always find someone or something 
that can give ns that information. And the reason 
is that all the faculties of the mind are prompted 
by the force of this desire to be constantly on the 
took-ont for that information. 

That the same law will apply in the desire or 
search for wisdom, new ideas, better plans, better 
opportunities, more agreeable environments and 
more ideal companions, is clearly tmderstood. And 
when we couple this fact with the fact that the 
power of desire tends to increase the life, the ability, 
the working capacity and the efficiency of these 
faculties or forces that can produce what we desire, 
we must certainly admit that those who have found 
the secret of using desire have made a great find in- 
deed. But, as stated before, and it cannot be re- 
peated too often, the desire must be persistent and 
strong, as strong as all t^e life and soul we possess. 

In other words, we must wish hard enon^, and 
we wish hard enough when our desires are suffi- 
ciently full and deep and strong to thoroughly arouse 
those faculties that have the natural ability to fulfill 
those desires. Many desires are only strong aiongh 
to arouse their corresponding faculties to a slight 
degree— not enou^i to increase the activity or work- 



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ifoUR FOBOES AND HoW TO UsE ThEM 153 

ing capa^aty of these faculties, while most desires are 
too weak to aronse any force or faculty in the least. 

The act of wishing hard enough, however, does 
not imply hard mental work. If you make hard work 
of your wishing, you will use up your enei^ instead 
of turning it into those channels where it can be ap- 
plied to good account. It is depth of desire and 
fullness of desire combined in an action that is di- 
rected continuously upon the one thing desired that 
constitutes true desire. To wish hard enough is 
simply to wish for all that yon want with all that is in 
you. Bnt we cannot wish with all that is in ns unless 
onr wish is subconscious as well as conscions because 
the subconscions is a part of ns— the larger part of ns. 

To make every desire subconscious, the suboon- 
scions mind shonld always be included in the process 
of desire; that is, whenever we express a desire we 
shonld think of the subconscious, and combine the 
thought of that desire with our thought of the sub- 
conscious mind. Every desire should be deeply felt 
as all deeply felt mental actions become subconscious 
actions. 

It is an excellent practice to let every desire sink 
into the deeper mental life, so to speak; and also to 
act in and through that deeper mental life whenever 
we give expression to desire; or, in other words, 
when we turn on the fall force and power of that 
desire. To become proficient in these methods re- 
quires some practice, though all that is necessary to 



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154 TouB FoBCEs AND How TO Ubb Thbm 

become proficient is to continue to try. No special 
rule is required. 

Begin by feeling your desires through and 
through. Make them as strong and as deep as you 
can, and always combine the living action of your 
desire wit^ your thought of those faculties through 
which you know that desire is to work. To illus- 
trate: If you desire greater success in your work, 
think of those faculties that you are using in your 
work whenever you give full expression to your 
desire. If you are a business man, think of your 
business, faculties whenever you desire greater busi- 
ness success. If you are a musician, think of your 
musical faculties whenever you desire greater profi- 
ciency in your music Though in case your desires 
should be such that you dp not know through what 
kinds of faculties it will naturally be expressed, 
never mind. Continue to desire what you want; the 
power of that desire, if persistent and strong, will 
find a way to make your wish come true. 

When we nnderstand how desire works, and know 
that it works only when it is -persistent, we realize 
that we have found, not only a great secret, but also 
a simple explanation for many of the failures in life 
as well as many of its greatest achievements. And 
from the facts in the case we conclude that no mat- 
ter what a man's condition or position may be today, 
if he will decide upon that something better that he 
wants, he may get it, provided his wish for it is as 
strong as his own life and as lai^e as his own soul. 

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The (>pHmisl liva under a clear sks: lAe pet- 
simat lives in a fog. The peiwniil he^lales, 
and loses koOt b'me and opportanity; the optimist 
malces the best use of evefything noie, and binlds 
himself up, sleadil}) and larels, until all adver- 
iil^ is overcome and the object m viev realized. 
The pesamht curbs his energies and concentrates 
his whole attention upon failure; the optimist 
gives all his thought and pover to the attainment 
of success, and arouses his faculties and forces to 
the highest point of effictencs. The pessimist 
uails for better times, and expects to l^eep on 
Vailing! the optimist goes to vork vilh the best 
that is at hand noa, and proceeds to create better 
times. The pessimist pours cold Water on the 
fires of his omn abilit^i: the optismt adds fuel 
to those fires. The pessimist links his mind to 
everything that is loang ground; the optimist 
Uves, thinks and works with evaythmg that is 
determined to press on. The pesamist places a 
damper on everythmg; the optimist fflves life, 
fire and go to everything. The optimist is a 
building force; the pessimist is always an ob- 
stacle in the way of progress. The pesumist 
tives in a dark, toggy improductive world, the 
optimist lives in that mental sunshine that makes 
all things grow. 




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Do,i,™ih,.Googlc 



CHAPTER XI 

OONCENTBA.'nON AND THE POWEB BAOE OF BUQOESTION 

^e purpose of coDcentration is to apply all the 
active forces of mind and personality upon that one 
thing which is being done now, and it may there- 
fore be called the master key to all attainments and 
achievonent In its last analysis, the cause of all 
failnre can be traced to the scattering of forces, and 
the canse of all achievement to the concentration of 
forces. This does not imply however, that concentra- 
tion is the only essential, bnt it does imply that con- 
centration mnst be perfect, or failure is inevitable no 
matter how many good methods one may employ. The 
mling thought of concentration is, "This one thing 
I do," and it can be stated as aa absolute truth that 
whraiever the mind works completely in the attitude 
of that thought, concentration is perfect. 

The value of concentration is very easily illus- 
trated by taking, for example, a wheel of twenty 
qwkes with every spoke a pipe, and all those pipes 
connected with another conveying steam. The steam 
will thereby pass out throngh twenty channels. Then 
cooDect an engine with one of the pipes. That engine 
157 

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158 TouB Forces and How to Use Them 

will accordingly receive only one-t*entieth of the 
steam conveyed throng the wheel, while nineteen- 
twentieths will paas out in waste. Bnt suppose the 
other nineteen pipes were plugged so that all the 
, steam would pass out through the one pipe con- 
nected with the engine. The engine would tiien have 
twenty times as much power aa before. 

The average mind is quite similar to such a wheel. 
An enormous amount of energy is generated at the 
hub, so to speak, or at the vital center of mental 
life; but as a role, that power passes out through a 
score of channels, so that the diannel of action re- 
ceives only a fraction of the power generated in the 
human system. But here we must remember that 
you can apply your power effectively only in one 
direction at a time; therefore, if all your power is 
to be applied ia that one direction, all other channels 
must be closed up for the time being; or in other 
words, all the power of mind and thought must be 
concentrated where you are acting at the time. 

In learning how to concentrate, it is necessary in 
. the bej^nning to remember that the usual methods 
are of no value. You cannot develop concentration 
by fixing thought or attention upon some external 
object. Beal concentration is subjective, and sub- 
jective thought ia deep; that is, it acts through the 
deeper or interior realms of mind. When you fix 
your attention, however, upon some external object, 
like a spot on the wall, as has been suggested by 



YoD* FoacEs AND How TO Use Them 159 

some would-be instructors in this field, your thought 
goes out towards the surface, so that you are actu- 
ally getting away from the true field of concentra- 
tion. Any method, or any line of thinking that tends 
to draw the mind out towards the surface, will pro- 
duce a superficial attitude, and when the mind is in 
such an attitude, deep mental action is not possible; 
but deep mental action is absolutely necessary in alt 
concentration. There is no use trying to concentrate 
unless the action of the mind is deep. That is the 
first essential. In other words, the mind must go 
into the psycholo^cal field; the mind must act, not 
on the surface of things, but through the deeper life 
of its thought process. 

To develop concentration, all that is necessary is 
to apply consciously those two factors that are in- 
variably found in natural concentration. In the con- 
scious application of these two factors, the following 
two methods will be found sufficient; in fact, nothing 
further will be required in the attainment of con- 
centration to any degree desired. 

The first method is to train the mind to act in the 
subjective or psychological field; in other words, 
cause all thinking, all feeling and all actions of 
thought, will and desire to become deeper and finer; 
in fact, deepen as far as possible all mental action. 
Whenever you concentrate or turn your attention 
upon any subject or object, try to feel deeply, try to 
think deeply and try to turn thought into deeper 

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160 Your Forces and How to Use Thbm 

realms of feeling. The moment your mental action 
begim to deepen, yon will find your attention di- 
rected upon the object in mind with perfect ease and 
■with full force. Whenever you are thinking about 
anything, try to feel your thought getting into the 
vital life of that something, and wherever you turn 
your attention, try to feel that the force of that at- 
tention acts through your whole mind instead of 
simply on the surface of your mind. To state it 
briefly, whenever you concentrate, deepen your 
thought, and the deeper your thought becomes, the 
more perfectly will the full force of your mind and 
thought focus upon the point of concentration. What- 
ever you have to do, deepen your thought while giv- 
ing that work your attention. You will find that 
you will thereby pve all your energy to tiiat work 
and this is your purpose. 

The second method is to become interested in that 
upon which you desire to concentrate. If you are not 
interested in that subject or object, begin at once tp 
look for the most interesting point of view. You 
will be surprised to find that no matter how uninter- 
esting a subject may seem, the very moment you be- 
gin to look for the most interesting viewpoints of 
that subject, you will almost immediately become 
interested in that subject itself. And it is a well- 
known fact that whenever we are thoroughly inter- 
ested in a subject, we concentrate thorou^^ly and 
natnrally upon that subject. 

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YotTE rOBCES AND HoW TO TJSB TheU 161 

To make concentration perfect, so that yon can 
turn all the power of mind and thought npon any 
sabject or object desired, these two methods shonld 
be combined. Always look for the most interest- 
ing points of view, and while yon are looking for 
those viewpoints, deepen the action of your mind by 
trying to feel the real vital life of those actions. You 
thereby become interested in the subject on the one 
hand, and you make every action of the mind sub- 
jective on the other hand; and when perfect interest 
is combined with subjective mental action, you have 
perfect concentration. 

The constant practice of these two methods will 
develop the power of concentration to such an extent 
that you can concentrate completely at any time and 
for any length of time, by simply deciding to do so; 
and that such an attainment is of enormous value 
'is evident when we understand how much power 
there is in man, and how concentration can turn all 
of that power npon the one thing that is being done 
now. 

All modem psychologists agree that there is 
enough power in any man to accomplish what he has 
in view, provided it is all constructively applied in 
that one direct. And when man can concentrate per- 
fectly, he can use all of his power wherever he may 
choose to act. Then, if he combines scientific think- 
ing and constmctive mental action with concentra< 



Do,i,™ih,.Googlc 



162 Your Fobces and How to Use Them 

tion, nothing can prevent him from realizing his very 
highest amhition. 

Another important essential in the use of the 
forces of mind and thought, is that of nnderstanding 
suggestion and the power hack of suggestion; and 
this becomes especially true when we realize that 
there is no factor or condition that we may come in 
contact with anywhere or nnder any circumstances, 
that does not suggest something. 

To define suggestion, it may be stated that any- 
thing is a suggestion that brings into mind scmie 
thought, idea or feeling that tends to undermine 
some similar idea, thought or feeling that happens 
to be in the mind at the time. When you have cer- 
tain ideas or feelings, and you meet circumstances 
that tend to remove those ideas or feelings, the 
power of suggestion is working in your mind. If 
your mind is in a wholesome state and an unwhole- 
some picture removes that wholesome state by re- 
placing spmething that is' degrading, your mind is 
in the power of suggestion. If you feel joyous and 
some idea g^ven to you makes your mind depressed, 
you are in the hands of suggestion; in fact, when 
anything enters your mind in such a manner as to 
remove certain similar or opposite states already in 
your mind, it exercises the power of su^estion. 

It is therefore necessary to understand how this 
power works, so that we can take advantage of good 
su^estions and avoid those that are not good. The 

, Coo>^lc . 



TotTB POBCES AND HoW TO ITSB ThEM 163 

great majority are receiving all sorts of suggestioiis 
every hour, and they respond to a very large niunber 
of them; in fact, we can tmthfnlly say that most peo^ 
pie are controlled, most of the time, by suggestions 
that come to them from their environment Those 
minds, however, who understand the power of 
thought, and who know the difference between detri- 
mental and beneficial suggestions, can close their 
minds to the former and open them fully to the lat- 
ter. And the method to apply is this, that when- 
ever you are in the presence of an adverse sugges- 
tion, concentrate your attention upon some idea or 
mental state which you know will act as a counter 
suggestion; in other words, when adverse suggestion 
is trying to produce in your mind what you do not 
want, persist in suggesting to yourself what you do 
want This practice, if employed frequently, will soon 
make you so strong in this direction that you will un- 
consciously, so to speak, be on your guard; in fact,, 
the very moment that an adverse suggestion is ^ven, 
your mind will spring up of its own accord with a 
wholesome suggestion to meet the requirements. To 
avoid becoming a victim to adverse suggestions— and 
we have such suggestions about us almost constantly 
—fill your mind so full of good, wholesome thou^ts 
and suggestions that there is no room for anything 
else. Feel right at all times, and nothing from with- 
out can tempt you to think wrong. Make every good 
thought subconscious, and no adverse thou|^t from 

Do,i,™ih,.Googlc 



164 YouE FoEOES AND How 10 Use Them 

without can possibly get into your sabconsclous mind 
at any time. 

A great many saggestionB do not produce results, 
a fact which should be perfectly understood, because 
every thought that we think does contain some sug- 
gestion. When we are trying to impress good 
thoughts upon our minds, we want the good sugges- 
tions conveyed by those thoughts to take effect, but 
frequently they do not, and the reason is that a sug- 
gestion takes eifect only when we exercise the power 
tliat is back of suggestion. The outward suggestion 
itself is simply the vehicle through which another 
power is acting, and that other power is nothing 
more nor less than the real life of that idea which the 
suggestion intends to convey. 

To simplify this matter, we will suppose that you 
are suggesting ta yourself that you are well. The 
suggestion itself is simply a vehicle conveying tbe 
idea of health, but if your mind is not in touch with 
the interior or living force of that idea of health at 
the time you are ^ving the suggestion, you have not 
exercised the power back of suggestion, and the idea 
of health will not be conveyed to your subconscious 
mind. On the other hand, if you can actually feel the 
power of this interior idea of health when you are 
Saving the suggestion, you are in mental touch with 
the power back of that suggestion, and whenever 
you touch the power back of suggestion yon use that 
power. Resulte, therefore, will he forthcoming. To 



Do,i,™ih,.Googlc 



TOUB FOBCBB AND How TO UsB ThEM 165" 

explain farther, ^e might say that you use the power 
back of snggestion whenever you mentally feel that 
vital idea which the snggestion aims to convey. 
When yon feel that idea, you respond to the sug- 
gestion, but when you do not feel it, you do not 
respond. 

This explains why the power of suggestion so fre- 
quently fails, not only in every day life, but also in 
mental healing. When you think health, you will 
produce health in your system if you feel the real or 
interior life of health at the time. When you think 
harmony you will produce harmony in your system, 
if your mind actually goes into the soul of harmony 
at the time. When yon place yourself in the mental 
world of happiness, whenever you are thinking hap- 
piness, you will actually produce happiuess in your 
mind, hecanse you are applying the power that is 
back of the thought that suggests happiness. 

Two men may present the same proposition under 
the same circumstances, and you will accept the prop- 
osition from the one, while ignoring the argnments 
of the other completely. The reason will be that 
while the one is talking about his proposition, the 
other is talking through his proposition. The mind 
of the one goes on the outside of his arguments and 
his suggestions, while the mind of the other goes 
through the real inner life of those arguments and 
suggestions. Therefore, the one is only using sug- 
gestion, while the other is also using the power 



Do,i,™ih,.Googlc 



166 YotiB FoBOEs AND How TO UsE Them 

back of suggestion; and it is the power back of sug- 
gestion that produces results, whenever results are 
secured. The same idea is illustrated when a person 
is speaking on a certain subject. If his description 
deals simply with the shell of that subject, he does 
not attract attention, but the moment he tonches 
the vital or inner factors of that subject, everybody 
is interested. The reason is, he has touched the 
power back of his theme. Bat we all have ideas or 
suggestions to present at frequent intervals. There- 
fore, if we can use the power back of oar suggestion 
at such times we may receive a hearing, but if we 
cannot, we attract little or no attention. 

Thus we understand the value of knowing how to 
use the power back of suggestion, and we can learn 
to use this power by training ourselves to get into 
the real life of every idea and every thought that we 
may try to think or convey. When we try to live our 
ideas and thoughts, we will begin to express that in- 
terior power, and we sh^l succeed in living our 
ideas when we try to feel consciously and constantly 
the real life and the real truth that is contained in 
those ideas. 

To secure the best results from the power of 
thought in its various modes of application, we must 
understand tiiat there is something back of every- 
thing that takes form or action in life, and that it is 
through this something tiiat the actions of mind 
should move whenever we use thought or sug^estioj^ 



Do,i,™ih,.Googlc 



YouH Forces and How to Use Them 167 

in any manner whatever. When we are conBcions 
only of the body of our ideas, those ideas convey 
no power. It is when we become eonsciotis of the 
soul of those ideas that we have aronsed that some- 
thing within that alone produces results in the men- 
tal world. Any thought or suggestion that conveys 
simply the external form, invariably falls flat. There 
is nothing to it. It is entirely empty, and produces 
no impression whatever. But our ideas and sugges- 
tions become alive with the fullness of life and power 
when we also convey the real life or the real soul 
that is contained within the body of those tbongbts. 
We have, at such times, entered the depths of mental 
life. We are beginning to act throngh undercurrents, 
and we are beginning to draw npon the immensity 
of that power that exists in the vast interior realms 
of our own mental world. 



Do,i,™ih,.Googlc 



Do,i,™ih,.Googlc 



') 



Sa]> to yourself a hundred timet tflrerji day 
and mean it vith all your heart: I vHl become 
more than I am. I mU achiepe mare and mare 
etvery day because I kfov that I can. I will rec- 
ogmze oidy thai wlucb is good in mysdf: only 
that ohich is good in others; only that in all 
tlangs and placet Oiat I know should Uve and 
grow. When adversity threatens I will be more 
determined than ever n my life to prove that I 
can tian all things to good account And when 
those whom I have trutted teem to fml me, I will 
have a thousand timet more fmth in the honor 
and nohleneu of man. / will thmk only of that 
which hat virtue and worth. 1 will with only for 
that which can give freedom and truth, I aUl ex- 
pect only thai which can add to the Welfare of 
the race, I will live to live more. I will tpeak to 
give encouragemait. inspiration and joy. I will 
work to be of terwce to tm ever-increasing num- 
ber. And in every ihoughl, word and action my 
ruling denre shall be, to enrich, emoble and 
beautify existence for all who come my way. 




Do,i,™ih,.Googlc 



r,o,i,,-crih,.GoOglc 



CHAPTER Xn 

THB DETBLOPMSNT OF THE WILL 

No force in the hmnan system can be properly 
nsed unless it is properly directed, and' as the will 
is the only factor in man that has the power to direct 
or control, a thorough development of the will, as 
well as a clear understanding of its application under 
every circumstance, becomes absolutely necessary if 
we are to use all the forces within ns to the very, 
best advantage. 

To define the will with absolute exactness is hardly 
possible, though a clear knowledge as to its general 
nature and special ftmctions must be secured. In a 
previous chapter, it was stated that the "I Am" is 
the ruling principle in man, and it may be added 
here that when the "I Am" exercises this function 
of mlership anywhere in the human system, will 
power is the result; or, it may be stated that the will 
is that attribute of the "I Am" which is employed 
■whenever there is a definite intention followed by 
actual -action, with a view of initiating, controlling 
or directing. To state it briefly therefore, will iKiwer 
is the result of the "I Am" either taking initiative 

171 

Do,i,™ih,.Googlc 



172 YouK FoECES AND How TO Ube Them 

action or controlling and directing any action after 
it has been taken. 

Among the many functions of the will, the princi- 
pal ones are as follows : The will to initiate ; the will 
to direct; the will to control; the will to think; the 
will to imagine; the will to desire; the will to act; 
the will to originate ideas; the will to give expres- 
sion to those ideas; the will to will into action any 
purpose; the will to carry through that pnrpoae; the 
will to employ the highest and most perfect action 
of any force or faculty in mind; and the will to push 
up, so to speak, any talent in the mind to its high^t 
point of efficiency. This last mentioned function has 
been ignored, but it is by far the most important in 
the practical life of attainment and achievement. 

To illustrate this idea, we will suppose that you 
have a group of faculties, all of which are well de- 
veloped, and contain a great deal of ability and 
power. But how can those faculties be caused to 
act? The fact is they will not act in the least until 
the will wills them into action. The will therefore 
must first be applied, but the act of initiating action 
among those faculties is not its only function. To 
illustrate again, we will suppose that your will is 
very weak. It therefore stands to reason that the 
ori^al impulse given those faculties will also be 
weak. Then when we understand that it is necessary 
for the will to continue to prompt or impel the con- 
tinued action of any faculty we realize how weak, 

,., Coos^le 



YoTTE Forces and How to Use Them 173 

half-hearted and limited such an action will neces- 
sarily he when the will is weak. On the other hand, 
if your will is very strong, the original impulse given 
to the faculty will be strong and the continued ac- 
tion of that faculty will be mnch stronger, larger and 
more efiScient In brief, when a faculty is backed up, 
so to speak, with a powerful will, it easily doubles its 
capacity and efficiency; in other words, it is pushed 
up to a higher state of action. We understand there- 
fore the great importance of having a strong will, 
though such a will is not only an advantage in pro- 
moting a fuller and larger expression of any faculty 
we may possess, but also in promoting a larger and 
more perfect expression of any force that may be ap- 
plied, either in the personality, in character or in 
mind. 

A powerful will, however, ia never domineering or 
forceful. In fact, a domineering will is weak. It 
may be seemingly strong on the spur of the mo- 
ment, but it cannot be applied steadily for any 
length of time. A strong will, however, is deep, con- 
tinuous and persistent. It calls into action your en- 
tire individuality, and as you exercise such a will you 
feel as if a tremendous power from witiiin yourself 
had been calmly, tiiough persistently aroused. 

When we analyze the human mind, in the majority 
we find the will to be weak, and in fact, ahnoat absent 
in a great many. Such people do not have the power 
to take a single original step. Th^ have no initia- 

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174 TOUE FOBCEB AND HoW TO UsE ThEM 

tive, and accordingly drift with the stream. Among 
others, who are a little higher in the mental scale, 
we find a will somewhat stronger, but not sufficiently 
strong to exercise with any degree of efficiency a 
single one of its fonctions. Among what can be 
called "the better class," we invariably find the will 
to be fairly well developed, and among the great 
leaders in all the different phases of human life and 
action, we find the will to be veiy strong; in fact, 
there is not a single mental or spiritual ^ant In his- 
toiy, who did not have a tremendous will, and this 
was one of his great secrets. 

To illustrate further with regard to the last men- 
tioned of the special functions, we will suppose that 
you have some talent for music. If yon should will 
to exercise that talent to a slight degree only, it is 
evident that your efficiency along that line would 
not be marked. On the other hand, if your will was 
so strong that you could push up, so to speak, your 
musical faculty to its very highest point of efficiency, 
you would soon find yourself on the verge of musical 
genius; in fact, musical genius is absolutely impos- 
sible unless yon have a strong will, no matter how 
much musical talent yon may possess. Though it 
must be remembered in this connection that it is 
not sufficient simply to have a strong will. 

The majority do not possess a strong will, and 
most of those who do have a strong will, have not 
learned how to apply it so as to secure greater effi- 



YouB Forces and How to Use Them 175 

eiency in anything they may do; and here it is im- 
portant to state that any one who will increase the 
power of his will, and properly train it for the pur- 
pose just indicated, may expect to increase his effi- 
ciency anywhere from twenty-five to two hundred 
per cent. The majority have many times as much 
ability and working capacity as they are using at 
the present time; in fact, they apply only a small 
fraction of what is in them, and the principal reason 
why they do not apply all that is in them, is that 
they do not have sufficient power of will to act on this 
larger scale. 

In this connection, we find another condition 
which is very important, and expeeially with regard 
to overcoming circumstances. A great many people 
have good intentions, and they have sufficient will 
power to originate those intentions, but they have 
not sufficient will power to carry them out; in other 
words, they have the will to think, but not the will 
to act. And here we can use oar own imagination in 
picturing that state of human affairs that would in- 
evitably come into being if all good intentions be- 
came actions. 

Thousands of people start out right, but they have 
not the power of will to continue, so that where ten 
thousand make a good beginning, less than a score 
finish the race. We find this condition in all walks 
of life and in all undertakings, and it illustrates most 



Do,i,™ih,.Googlc 



176 YouB Forces akd How to Use Them 

eloquently the necessity of a strong will in every 
mind. 

Realizing the importance of a strong will, and 
knowing that the will is weak in the minds of the 
great majority, we may well ask what might be the 
canae of this weakness^ and the answer is that there 
are several marked causes, all of which we shall 
proceed to consider. 

The first among these causes is alcohol. The use 
of alcohol weakens the will, not only in the indi- 
vidual who partakes of it, but in his children and 
grandchildren, and many generations following. It 
has been estimated by those who have studied this 
subject carefoUy, that the use of alcohol from gen- 
eration to generation through the centuries is one 
of the principal causes for this weakness in the 
human will that we find to be almost universal. And 
when we study the psychology of the subject we soon 
discover the reason why. 

Nearly every nation, as far back in history as we 
can go, has been using alcohol in some form or other, 
and as its weakening effect upon the will is trans- 
missible from one generation to another, we realize 
that practically every member of the race has been 
burdened, more or less, with this adverse inherit- 
ance. But in this connection, we must remember 
that it is not necessary to be disturbed by this dark 
picture, because no matter what we have inherited, 
we can overcome it absolutely. However, we do not 



Do,i,™ih,.Googlc 



Youa FoECEs and How to Use Them 177 

wish to do anythmg that will be in our own way, 
or in the way of generations that are to follow. It 
is therefore necessary that we consider this subject 
thoroughly, and act upon it accordingly. 

The fact that the human race has transmitted a 
weak will from generation to generation espluns 
why the human family does not have enough power 
to produce more than an occasional mental giant. 
Here and there we find in history, men and women 
who tower above the rest Their minds are strong, 
their wills powerful, and their souls invincible; but 
bow different is the condition among the majority. 
Most of them constitute mere driftwood, and follow 
blindly the leadership of these mental giants the race 
has produced. This, however, is not the intention of 
nature. Nature intends all men and women to be 
mental and spiritual giants, and does not intend that 
any one should follow the will of another. But the 
human race has, in this respect, ignored the inten- 
tions of nature. 

The reason why the use of alcohol weakens the 
will, is very easily explained. When you take any- 
thing into the system that tends to take control over 
your desires, feelings or intentions, you permit your- 
self to be controlled by an outside agency, and accord- 
ingly, the will for the time being is laid aside; aud 
the law is, that whenever the will is laid aside by any- 
thing whatever, it is weakened; that is, you under- 
mine, BO to speak, that element of the will whicU 



Do,i,™ih,.Googlc 



178 YouB Forces and How to Use Them 

^ves it the power to direct and control. When this 
practice is continued and repeated a number of times, 
we can readily understand how the power of the will 
is gradually decreased more and more, until its very 
foundation has been practically removed. 

When you permit an outside agency to control your 
feelings and emotions at frequent intervals for a pro- 
longed period, your system will soon get into the 
habit of submitting to the control of this outside 
agency, and will not respond any longer to any effort 
that the will may make to regain its original power 
of controL This being true, we find an explanation 
for a number of perplexing questions. We learn why 
great men and women are not more numerous. We 
learn why the majority are so easily influenced by 
temptations. We learn why powerful characters are 
found only here and there, and we also learn why 
every great nation of past history has fallen. 

When we study history, we find that every great 
nation, after coming to a certain point of supremacy, 
began to decline, and there are severe reasons for 
this strange termination of national power. But 
there is only one reason that stands out as the most 
vital of them all, and as possibly the cause of them 
all. We refer to the fact that a decrease of great 
men and women invariably precedes the decline of a 
nation. To keep any great nation up to a high stand- 
ard of civilization, there must be enough superior 
characters to hold the balance of power, but the very 



Do,i,™ih,.Googlc 



YoTJB Forces ahd How to Use Them 179 

moment the balance of power gets into the hands of 
second grade men and women, a decline of that na- 
tion is inevitable. Therefore, if any great nation in 
the present age is to continue to grow in real great- 
ness and real power, we must make a special effort 
to increase the nnmber of great men and women in 
every generation. The greater a nation becomes, the 
more great men and women are required to govern 
and direct the forces of progress and growth that are 
at work in that nation. We therefore understand 
what is required of us in this generation if we want 
present civilization to advance and rise in the scale. 

Another cause of this weakness in the will is found 
in what may be called psychical excess. And it is 
unfortunate that so many people have permitted 
themselves to be placed under psychical influences 
during the last fifty or seventy-five years; though it 
is a fact that a great many people have permitted 
their minds to be controlled or influenced by the 
jeyehieal or the occult in every age. Another ten- 
dency therefore towards weakness in the will has 
been transmitted from generation to generation down 
through the ages, and we all have the effect of this 
misuse of mind also to overcome at the present time; 
but again let us remember that we have the power to 
overcome anything that we might have inherited. 

Whenever you give up your individuality, or any 
part of your mind or thought, to some unknown force 
or influence that you know little or nothing about; 

■ ^ Sk 



180 YOTJB FOECES AND HoW TO TJsE ThEM 

you are permitting an outside agency to usurp the 
function of the wilL You lay the will aside, you 
undermine its power to some extent, and thereby 
weaken those elements in its nature that constitute 
self-jnastery and self-control. That psychical excess 
has this tendency to a most pronounced degree is well 
iUustrated by the fact that every individu^, who is 
fascinated with psychical experience, invariably 
lacks in self-controL Such people are usually so sen- 
sitive that they are swayed in every direction by 
every suggestion or influence or environment with 
which they may come in contact. 

But here we may well ask what we are living for 
—if we are living to pve up to the influence of en- 
vironmeut, visible or invisible, or if we are living 
to attain such full control over the powers and tal- 
ents that are within ns, that we can not only control, 
modify and perfect environment, but also so per- 
fectly control ourselves that we can become all that 
nature intends that we should become. If we are 
to rise in the scale, we must attain greater degrees 
of self-mastery, but we cannot learn to master our- 
selves so long as we are constantly permitting our- 
selves to be mastered by something else; and those 
who indulge in psychical experiences to any degree 
whatever, are permitting themselves to be mastered 
by something else. They are therefore losing ground 
every day. Their characters are becoming weaker, 
their standards of morality and rightness becoming 

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Yotm Forces and How to Use Them 181 

more and more lax, as we all have discovered, and 
their power to apply those faculties and forces in 
their natures through which they may accomplish 
more and achieve more, are constantly decreasing, 
both in working capacity and in eSKciency. 

If man wants to live his own life as it should be 
lived; if he wants to master circumstances imd deter- 
mine his own destiny, he must.have the power to say 
under all sorts of conditions what he is going to 
think and what he is going to do; but be cannot 
exercise this power unless his own will is permitted 
to have absolute control over every thought, effort 
and desire in his life. 

Emotional excess is another cause that weakens 
the will, and by emotional excess we mean the act 
of giving way to imcontroUed feelings of any kind. 
To give way to anger, hatred, passion, excitability, 
intensity, sensitiveness, grief, discouragement, de- 
spair, or any other nncontroUed feeling, is to weaken 
the will. The reason is that you cannot control your- 
self through your will when you permit yourself to 
be controlled by your feelings; and any act that 
rules out the will, weakens the will. 

Whenever yon permit yourself to become angry, 
you weaken the wUl. Whenever you permit your- 
self to become offended or hurt you weaken your 
will. Whenever you pennit yourself to become de- 
pendent or discouraged, you weaken your will. 
Whenever you give way to grief, mental intensity 

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182 YouB Forces ahd How to Use Them 

or excitability, you weaken yoar will. You permit 
some artificial mental state to take possession of 
your mind, and your will at the time is put aside. 
We therefore should avoid absolutely all emotional 
excess. We must not permit any feeling whatever 
to take possession of us, or permit ourselves to be 
influenced in any form or manner by anything that 
may «iter the mind uncontrolled through the emo- 
. tions; but this does not mean that we should ignore 
emotion. Emotion is one of the most valuable fac- 
tors in human life, and should be used and enjoyed 
under every normal circumstance, but should never 
become a ruling factor in mind, thought or feeling. 

You may look at a beautiful picture, and lose 
yourself, so to speak, in its charms. Yon may listen 
to exceptional music, and be carried away, or be 
thrilled through and through by the joy of its har- 
mony; or you may witness some scene in nature that 
causes your soul to take wings and soar to em- 
pyrean heights. You may permit yourself to enjoy 
any or all of these ecstasies at any time, provided 
you have conscious control over every movement of 
your emotions at the time. 

Whenever you feel the touch of some sublime emo- 
tion, try to direct the force of that emotion into a 
finer and a higher state of expression; thus you will 
not be controlled by it, but will exercise control over 
it, and accordingly will enjoy the pleasure of that 
emotion many times as much. It is a well-known 



Do,i,™ih,.Googlc 



ToDE Forces and How to Use Them 1S3 

fact that whenever we control any feeling, whether 
it be physical or mental or spiritual, and try to turn 
it into a larger sphere of expression, we enjoy far 
more the pleasure that naturally comes through the 
exercise of that feeling. To control our emotions 
therefore is to lose nothing and gain much. 

Another cause of weakness in the will is what 
might be called mental dependence. To depend upon 
anybody or anything outside of yourself, is to 
weaken the will, for the simple reason that you let 
the will of some one else rule your actions, while 
your own will remains dormant. Nothing, however, 
that remains dormant can grow or develop. On the 
other hand, it will CMitinue to become weaker and 
weaker, like an unused muscle, until it has no 
strength whatever. We therefore understand why 
those multitudes of people, who have followed blindly 
the will and leadership of others, not only in relig- 
ion but in all other things, have practically no will 
power at all. And here we wish to state that it is 
positively wrong for any individual or any group 
• of individuals to follow any one man or any one 
wwnan or any group of men or women under any 
circumstances whatever. We are here in this life 
to become something. We are here to make the best 
use of what we possess in mind, character and per- 
sonality; but we cannot cause any element, faculty 
or power within us to express itself to any extent 
so lon^ as we are mere dependent weaklings. 



Do,i,™ih,.Googlc 



184 YouB FoBCES AND How 10 Ubg Theu 

In everything, depend upon yourself, but work in 
harmony with all things. Do not depend even upon 
the Infinite, but learn to work and live in harmony 
with the Infinite. The highest teachings of .the 
Christ reveal most clearly the principle that no sonl 
was created to be a mere helpless instrument in the 
hands of supreme power, but that every soul should 
act and live in perfect oneness with that power. And 
the promise is ihat we all are not only to do the 
things that Christ did, but even greater things. Man 
is no credit to supreme creative power if he remains 
in the puppet stage, but he is a credit to that power 
if he becomes a giant in character, mind and soul. 
In our religious worship we have ^ven unbounded 
praise to God for his wonderful power in creating 
man, and the very nest moment we have announced 
the hymn, "Oh To Be Nothing." The absurdity of 
it all is too evident to need comment, hut when we 
understand that character and manhood, as well as 
practical efSciency in life, are the products of 
strength and not of weakness, we must come to the 
conclusion that every system of thought in the 
present age, be it religious, moral, ethical or philo- 
sophical, needs complete reconstruction. 

We are here to become great men and women, and 
with that purpose in view, we must eliminate every- 
thing in our religion and philosophy that tends to 
make the human mind a dependent weakling. If yon 
would serve God and be truly religious, do not kneel 



Do,i,™ih,.Googlc 



ToTJB Forces and How to Use Them 185 

before God, but learn to walk with God, and do 
something tangible every day to increase the happi- 
ness of mankind. This is religion that is worth 
while, and it is snch religion alone that can please 
the Infinite. 

Another cause which is too large and diversified 
to outline in detail, is that of intemperance; that is, 
immoderation in anything in life. To indulge exces- 
sively any desire or appetite, be it physical or men- 
tal, is to weaken the will. Partake only of that 
which is necessary and good, and observe modera- 
tion. Control yourself under all circumstances, and 
resolve never to go too far in anything, because too 
much of the good may be more of an evil than not 
enough of it. 

The effects of weakness in the will are numerous, 
but there are two ia x>articular that should receive 
marked attention. The first is that when the will is 
weak, the human system becomes incapable of re- 
sisting temptations, and therefore moral weakness 
or a complete moral downfall is inevitable. Character 
in the largest sense of the term is impossible with- 
out a strong will, and it is impossible to aocomplisli 
anything that is of permanent value without char- 
acter. 

The second is that weakness in the will inevitably 
implies weak mental actions; that is, no matter how 
much ability you may possess, if your will is weak, 
you will apply only a fraction of that ability; and 

Do,i,™ih,.Googlc 



186 Youa FoBCES and How to Use Them 

there are thousands of able men and women who are 
faUures in life simply because they have not the will 
to apply all their ability. If they would simply in- 
crease the power of their will, and properly train 
that will, they would immediately pass from failure 
to snceess, and, in many instances, remarkable suc- 
cess. It is the power of the strong will alone that 
can ^ve full expression to every talent or faculty 
you may possess, and it is only such a power that 
can push up the actions of every faculty to a point 
of high efficiency. 

In learning to develop the will and to use the will, 
realize what the will is for. Understand clearly what 
its fmictions actually are, and then use it in all of 
those functions. Avoid anything and everything that 
tends to weaken the will, and practice every method 
known that can strengthen the will. Do not g^ve in to 
any feeling or desire until you succeed in directing 
that feeling or desire as you like. Feel only the way 
you want to feel, and then feel with all the feeling 
that is in you. Whatever comes up in your system, 
take hold of it with your wiU and direct it so as to 
produce even greater results than were at first indi- 
cated. Use the will consciously as frequently as pos- 
sible in pushing up your faculties to the highest 
point of efficiency; that is, when you are applying 
those facultiet. that you employ in your work, try to 
will them into stronger and larger actions. This is 
a most valuable practice, and if applied every day 



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YOUE FOKCEB AND HoW TO UsE TheM, 187 

will, in the course of a reasonable time, not only 
' increase the capacity and ability of those faculties, 
but will also increase decidedly the power of the 
will. 

Whenever you will to do anything, will it with 
all there is in yon. If no other practice than this 
were taken, the power of the will would be doubled 
in a month. Depend upon the power that is in you 
for everything, and determine to secure the results 
you desire through the larger expression of that 
power. Never give in to anything that you do not 
want. When a certain desire comes up that yon 
do not care to entertain, turn your attention at once 
upon some favorable desire, and give all the power 
of your will to that new desire. This is very im- 
portant, as the average person wastes more than 
half of his energy entertaining desires that are of no 
value, and that he does not intend to carry out. 
Whenever any feeling comes up in the system ask 
yourself if you want it. If you do not, turn your at- 
tention in another direction; but if you do want it, 
take hold of it with your will and direct it towards 
the highest states of mind that you can form at the 
time. In brief, every action that enters the system, 
whether it comes through thought, feeling, desire 
or imagination, should be redirected by the power 
of the will and turned into higher and greater 
actions. 



Do,i,™ih,.Googlc 



1S8 Your Fobcbb and How to Use Thbh 

Whenever you think, make it a practice to think 
with your whole mind. Hake your thinking whole- 
hearted instead of half-hearted. Whenever you act, 
act with all there is in yon. Hake every action firm, 
strong, positive and determined; ia other words, put 
your whole soul into everything that you feel, think 
or do. In this way, you turn on, so to speak, the 
full current of the will, and whenever the will is used 
to its full capacity, it will grow and develop. 

Try to deepen every action of mind and thought; 
that is, do not think simply on the surface, but also 
think subconsciously. Think and act with your deeper 
mental life. You thereby give the power of the will 
a deeper field of action, and it is established in the 
larger life of your individuality instead of in the 
surface thought of your objective mind. The dif- 
ference between a superficial will and a deeply es- 
tablished will is readily found in everyday experi- 
ence. When you will to do anything and your inten- 
tions are easily thwarted by the suggestion of some 
one else, your will is on the surface. But when your 
intentions are so deeply rooted in the subconscious- 
ness of your mind that nothing can thwart those in- 
tentions, yonr will has gained that great depth 
which you desire. 

The more easily you are disturbed, the weaker 
yonr will, while the stronger the will, the more di£B- 
cult it is for anything to disturb your mind. When 
the will is strong, you live and exercise self-control 



r,o',i,,-,-,ih,.GoOglc 



Your Forces and How to Use Them 189 

in a deeper or interior mental world, and you look 
ont npon the confasions of the. outer world without 
being a£fected in the least by what takes place in the 
external. 

Whenever you exercise the will, try to place the 
action of that will as deeply in the world of your in- 
terior mental feeling as yon possibly can; that is, do 
not originate will-action on the surface, but in the 
depth of your own supreme individuality. Try to 
feel that it is the "I Am" that is exercising the 
power of the will, and then remember that the "I 
Am" lives constantly upon the supreme heights of 
absolute self-mastery. With this inspiring thought 
constantly in mind, you will carry the throne of the 
will, so to speak, farther and farther back into the 
interior realms of your greater mental world, higher 
and higher up into the ruling power of the supreme 
principle in mind. The result will be that you will 
steadily increase the power of your will, and appro- 
priate more and more the conscious control of that 
principle in your greater nature through which alt 
the forces in your possession may be governed and 
directed. 



Do,i,™ih,.Googlc 



Do,i,™ih,.Googlc 



^^^ 




He »ho vottU become great matt Ihe a 
peal Efe. 

Hapfunett aJdi life, pouer and worth to all 
jMiir bilatis and poven. It u most impoTUml. 
thwefare, that every moment ihould be Jail of 
joj/. 

However much jkw moji do, oltraju remem- 
ber ])Ott have the abiUt}) to do more. No one 
hat at yet applied tdl the ability in hit postettion. 
But all of ut thoald learn to apply a peata 
measure every year. 

WMe yoa are SKnloif for an opportamty to 
in^ave your &ne, bnprove younelf. 

The man »ho never vealtent vAoi ihmgt 
are agantt lam, will {roiv ttronger and stronger 
until he will have the power to caiue all tlmtgt 
to he for lam. 




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ih,Googlc 



GHAFTKB TTTT 
tas BmuaNQ of a gbeat iokd 

A great mind does not come from ancestors, but 
from the life, the thought and the actions of the in- 
dividual himself; and such a mind can be constructed 
by any one who nndeistands the art of mind build- 
ing, and who faithfully applies his art. 

You may have a smell mind today, and your an- 
cestors for many generations back may have been 
insignificant in mental power; nevertheless, you may 
become even exceptional in mental capacity and bril- 
liancy if you proceed to build your mind according 
to the principles of exact science; and those prind- 
ples any one can apply. 

There are two obstacles, however, that must be 
removed before this bnilding process can begin, and 
the first one of these is the current belief in heredity. 
That we inherit things is true, but the belief that 
we cannot become any larger or any better than our 
inheritance is not true. As long as a man believes 
that greatness is not possible to him because there 
were no great minds among his ancestors, he is hold- 
ing himself down, and cannot become any more than 
193 

Do,i,™ih,.Googlc 



194 YouB FoBCEs AND How TO TJbb Them 

he sabconscionsly thinks he can; while on the other 
band, the man who expects to become much because 
he had remarkable grandfathers is liable to be disap- 
pointed becaase he depaids too mach upon his il- 
lustrious forefathers and not enough upon himself. 
Blood will tell when combined with ambition, energy 
and enterprise, but the very best of blood will prove 
worthless in the life of him who expects ancestral 
greatness to carry him through. When we have re- 
ceived good things we must turn them to good ac- 
count or nothing is gained. Our success will not 
come from the acts of our forefathers, but can come 
alone from what we are doing now. 

Those who have inherited rich blood can use that 
richness in building greatness in themselves, but 
those who have not the privilege of such inheritance 
need not be discouraged. They can create their own 
rich blood and make it as rich as they like. Whether 
your forefathers were great or small matters not. Do 
not think of that subject, but live in the conviction 
that you may become what you wish to become by 
using well the good you have received, and by creat- 
ing those essentials that you did not receive. If you 
have inherited undesirable traits, remember that 
evil is but valuable power misdirected. Leaiu to 
properly direct all your forces and your undesirable 
traits will be transformed into elements of growth, 
progress and advancement. 

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TOTIE POBCEB AND HoW TO USB ThbM 195 

We all have met mrai and women with remarkable 
talents, who persisted in thinking that they would 
never amount to anything because there was no 
geniuij among their ancestors. But if there had heen 
a genias in the family some time daring past generar 
tions, the question would be where that genius actu- 
ally received bis genius. If we all have to get great- 
ness from ancestors, where did the first great ances- 
tor get his greatness? There mast be a beginning 
somewhere to every individual attainment, and that 
beginning might jnst as well be made by us now. 
What others could originate in their time, we can 
originate in onr time. 

The belief that we must inherit greatness from 
some one in order to attain greatness is without any 
scientific foundation whatever, and yet there are 
thousands of most promising minds that remain 
small simply because they entertain this belief. 

To believe that heredity is against you and that 
yoH therefore will not accomplish anything worth 
while, is to make your work a wearing process in- 
stead of a building process. In consequence, you 
will not advance, and yon will constantly remain in 
the rear; but the moment you realize that it is in 
your power to become as much as you may desire, 
your work and stndy will begin to promote your 
own growth and advancement. When you live, thin& 
and act in the belief that you can become much, what- 
ever you do will cause you to become more. Thus all 

l,0,i,,-,nh,GOOglC 



196 YouB F0BCE8 USD How. 10 Use Theh 

yoDT actions will develop power and ability, and liv- 
ing itself will become a bailding process. 

That man may become great regardless of the 
fact that there were no great minds among his an- 
cestors many thinkers will admit, provided there 
are indications of exceptional ability in tiie man 
himself, but they entertain no hope if they see noth- 
ing in the man himself. And here we have the second 
obstacle to the bailding of a great mind. This ob- 
stacle, however, most be removed in every mind that 
aims to rise above the ordinary, because the belief 
that the average person has nothing in him is the 
cause of folly three-fonrths of the mental inferiority 
we find in the world. But the new psyt^ology has 
conclosively demonstrated the fact that the man 
who has nothing in him does not exist. AU minds 
have the same possibiliti^ though most of those 
possibilities may be dormant in the minds of the 
majority. 

The difference between a great mind and a small 
mind is simply this, that in the former the greater 
possibilities have come forth into objective action, 
while in the latter those possibilities are still in sub- 
jective inaction. When we say that a man has noth- 
ing in him we are contradicting the very principle 
of existence, becanse to be a man, a man must have 
just as much in him as any other man. What is la 
him may not'be in action, and his mentality may ap- 
pear to be small, but the possibilities of greatness 

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Your Fobces and How to Use Them 197 

are there. There is a genius somewhere in his mind, 
because there is a genius in every mind, tboagh in 
most ininds that genius may as yet be asleep. 

When every child is taught the great truth that 
it has unlimited possibilities within its own subcon- 
scions mind, and that it can, through the scientific 
development of those possibilities, become practi- 
cally what it may desire to become, we shall have 
laid the foundation for the greatest race of people 
that the ages have known. But we need not wait 
for future geoerations to demonstrate the possibili- 
ties of this truth. Every mind that begins to apply 
the principle of this truth now may begin to enlarge 
his mind now, and he may continne this process of 
enlargement indefinitely. 

When we have removed the two obstacles men- 
tioned, and have established ourselves firmly in the 
conviction that we have uinlimited possibilities 
within UB, more than sufficient to become whatever 
we may desire, we are ready to proceed with the 
building of a great mind. 

To promote the building of a great mind, the two 
prime essentials, scope and brilliancy, must be con- 
stantly kept in tiie foreground of consciousness. The 
mind that is not brilliant is of little value even 
though its scope may be very large. Likewise, ^e 
mind that is narrow or circomscribed is extremely 
limited, however brilliant it may be. A great mind 
is great both in capacity and ability. It can see 



Do,i,™ih,.Googlc 



198 YOUB FOEOEB AND HoW TO UsE Them 

practically everything and see through practically 
everything. To see everything is to have remark- 
able scope. To see through everything is to have 
exceptional brilliancy. 

To give scope to the mind, every action of mind 
must be trained to move toward that which is 
greater than all persons or things. Those feelings or 
desires that cause the mind to become Absorbed in 
some one thing or gronp of things, will limit the 
mental scope. Therefore in love, sympathy and pur- 
pose the sphere of action must be universal. When 
we live only with that love that centers attention 
upon a limited number of persons, one of the great- 
est actions of mind will work in a limited world. 
When our sympathies go only to a chosen few, the 
same thing occurs, and when our purpose in life has 
a personified goal, we keep the mind within the limi- 
tations of that personification. 

To give universality to our feelings and actions, 
may require considerable training of the mental ten- 
dencies, but it is absolutely necessary if we will de- 
velop a great mind. It is only those mental forces 
that move towards the verge of the limitless in every 
direction that can cause the mind to transcend limi- 
tations; therefore, all the forces of the mind should 
be given this transcending tendency. 

To develop mental scope, consciousness must move 
in every direction, and it must move along right 
lines, so that no obstacle may be met during that con- 



Do,i,™ih,.Googlc 



YoUE FoEOES AND How TO Uss Them 199 

tinnons expansive process. Such obstacles, however, 
are always produced by limitations of thought. There- 
fore, they may be avoided when all the actions of 
mind are placed upon a universal scale. In the men- 
tal actions of love, we find many forces, all of which 
are true in their own places, but all of these forces 
mast be exercised nniversaliy; that is, they must act 
upon a scale that is without boonds in the field of 
your own consciousness. The mind must go in every 
direction as far as it possibly can go in that direc- 
tion, and must act in the conviction that wherever 
it may go it can go farther still. The understanding 
must know that there is no obstacle where the mind 
may seem to cease'in its onward action, and that the 
mind is forever growing, thereby going as far each 
day as that day's development requires. 

When this idea is applied to a personal love be- 
tween man and woman, the feeling of love must be 
based upon the principle that those two souls have 
the power to love each other more and more ind^- 
nitely; that the larger the love becomes the more 
lovable will the objects of that love become, and that 
the consciousness of perfect unity in pure affection 
increases constantly as the two souls become more 
and more individualized in their own sublime nature. 
It is possible to make conjugal love universal and 
continuons between one man and one woman when 
the love of each is directed toward the sublime na- 
ture of the other. Through this law, each individual 



Do,i,™ih,.Googlc 



200 YouB FoBOES AND How TO TTsB Them 

develops throngb the consciousness of the largeness 
of the real nature of the other, and the more the two 
love each other in this universal sense, the more 
they will see in each other to love. In addition, the 
minds of both will constantly enlarge in scope, be- 
cause when love acts npon this larger scale, the 
whole mind will act upon this larger scale, as there 
is no stronger power in mind than love. 

The love between parent and child can, in like 
manner, be made universal. In this attitude, the 
parent will love all of the child, not only the visible 
person, but the undreamed-of wonders that are wait- 
ing in that child-mind for expression. I^e child 
already loves the parent in this larger sense, and this 
is one reason why the child-mind lives so much 
nearer to the limitless, the universal, the ideal and 
the beantifuL And when the parent will do like- 
wise, there will aiise between tiie two a love that 
sees more and more to love the more love loves in 
this larger, sublime aeaase. 

The idea is not only to love the tangible, but also 
that other something tiiat transcends the tangible— 
that something that appears to the sonl in visions, 
and predicts wonders yet to be. That such a love 
will expand and enlarge the mind anyone can 
understand, because practically all the elements of 
the mind will tend to follow the actions of the love 
nature, when that nature is exceptionally strong. 
But we must not imagine that we shall, through this 



Do,i,™ih,.Googlc 



Your Fobceb and How to Use Them 201 

method, love the person less. The fact is, ve shall 
love the person infinitely more, because we shall dis- 
cern more and more clearly that the person is the 
visible side of that something in hnman life that 
we can only describe as the soul beantifnl— that 
something that alone can satisfy the secret longings 
of the heart. 

The love of everything can, through the same law, 
become universal. Even friendship, which is always 
supposed to be confined to a small world, may be- 
come nniversal and limitless in the same way; and 
when it does, you will see more to admire in your 
friend every day. You will both have entered the 
boundless in your admiration for each other, and 
having entered the boundless, yon will daily mani- 
fest new things from the bomidless, and thus be- 
come delightfully surprised at each other constantly. 
The same may be employed in making sympathy nni- 
versal; that is, never sympathize with the lesser, 
but always sympathize with the greater. The lesser 
is combined in the greater, and by sympathizing 
with the greater, the mind becomes greater. 

In the fields of motives, objects, aims and pur- 
poses, we find that nearly every mental action is oc- 
cupying a limited scope, and is acting in such a man- 
ner that its own limitations are being perpetnated. 
This tendency, however, must be removed if a 
greater mind is to be constructed, because every ac- 
tion of the mind must aim to diange itself into a 

,.,„ .:,., Google 



202 TouE Forces ahd How to Use Them 

larger action. To caase every aim or purpose to be- 
come niuTersal in its action, the mind moat transcend 
shape, form, space and distance in its conscioosness 
of everything that it may tmdertake to do. When 
we confine onr thon^t to 3o far or so much, we 
place the mind in a state of limitations, hat when 
we promote every object with a desire to go as far 
as the largest conception of the present may require, 
and proceed to attain as much as present capacity 
can possibly appropriate, we are turning all pur- 
poses and aims out upon the boundless sea of attain- 
ment. And we shall not only accomplish all that ia 
possible in onr present state of developmmt, but 
we will at the same time constantly enlarge the 
scope of the mind. 

It is absolutely necessary to have a fixed goal 
whatever our purpose in life may be, but we must 
never ^ve sxiecial shape or size to that goaL We 
must think of onr goal as being too large to be 
measured, even in the imagination. When we have 
a goal in mind that is only so and so large, all the 
creative energies of the mind will limit themselves 
accordingly. They will create only so and so much, 
regardless of the fact that they may be able to create 
many times as much. But when we think of our 
goal as being too large to be measured, the creative 
ener^es will expand to full capacity, and will pro- 
ceed to work for the largest attainment possible. 
They will act constantly on the verge of the limit- 



Do,i,™ih,.Googlc 



YouB. FoBCEs AND How TO Ube Theu 203 

less, and will cause the mind to ontdo iteelf eveiy 
day. 

In the field of desire, the same lav should be ap- 
plied, and applied constantly, as there are no actions 
in the mind that exercise a greater influence over 
the destiny of man than that of desire. When desire 
is low or perverted, everything goes down or goes 
wrong, bnt when desire changes for the better, prac- 
tically everything else in the hnman system changes 
to correspond. To train desire to become universal 
in action, every individual desire should be changed 
so as to act only for the promotion of growth. Those 
desires which when fulfilled, do not make for the en- 
largement of life, are detrimental. The powers of 
all snch desires therefore must be changed in their 
course. Your object is to become more and 
achieve more, and to constantly promote that object, 
development and growth must be perpetual through- 
out your system. For this reason, every action must 
have growth for its purpose, and as every action is 
the result of some desire, no desire must be per- 
mitted that is not conducive to growth. It is not 
necessary, however, to remove a single desire from 
the human system to bring about this cha n ge, be- 
cause every desire can be trained to promote the 
building of a greater life. 

When every desire is caused to move towards the 
larger and the greater through the mind's irresist- 
ible desire for the larger and the greater, all the 

,., ,., Google 



204 Tons Fobces and How to Use Them 

creative forces of the mind wiU move tovards the 
same goal, and viU constantly boild a greater mind. 
The prindple is this, that when aH the acticms of 
mind are trained to move towards the lai^r, they 
will perjietnally enlarge. The first essential to the 
building of a great mind will thereby be promoted. 

To promote the second essential, mental brilliancy, 
the actions of mind must be made as high and as fine 
as possible; that is, the vibrations of the mental life 
mnst be in the hij^est scale attainable. To see 
through everything, the mind will require the very 
finest rays of mraital light, and as this mental light 
is produced by the vibrations of the actions of mind, 
these actions should be as high in the scale as we can 
possibly reach at every stage of our mental ability. 
The ligbt of intelligence is created by the mind it- 
self, and the more brilliant this light becomes, the 
greater will become the powers of intelligence, dis- 
cernment, insight, understanding, ability, talent and 
genius. And the power of mind to create a more 
brilliant mind increases as the mind places itself 
more and more in the conscionsness of the absolute 
light of universal intelligence. 

To cause the mind to become more brilliant, all the 
tendencies of mind should fix tlieir attention upon 
the highest mental conception of mental brilliuicy. 
Every expression of the' mind should be animated 
with a refining tendency. Every force of the mind 
should rise towards the absoluteness of mental light. 



Your Forces akd How to Use Them 205 

Those states of mind that tend to magnify the in- 
ferior mnst be eliminated, and this is accomplished 
by thinking only of the superior that is possible in 
all things. All mental actions that are critical, de- 
pressing or depreciative must be replaced by their 
Gonstmctive opposites, as every action of the mind 
must concentrate its attention upon the largest and 
the best in all fields of consciousness. The mind 
must be kept high in every respect, because the 
higher in the mental scale the mind functions, the 
more brilliant will become the mental light. 

To increase the rapidity of the vibrations in these 
higher mental states, creative energy must be sup- 
plied in abundance, and to comply with this require- 
ment, all that is necessary is to retain in the human 
system all the energy that is already created. The 
humati system creates and generates an enormous 
amount of creative energy every day. Therefore, 
when all this energy is retained and transmuted into 
finer mental elements, the mind will be abundantly 
supplied with those finer energies that can increase 
both the power and the brilliancy of thought and 
mind. He mind that is animated with a strong de- 
sire to constantly refine itself, and that is thoroughly 
charged with creative energy, will always be bril- 
liant, and will become more and more brilliant as the 
laws ji^ven above are faithfully and thoroughly ap- 
plied. 



r,o,i,,-,-,ih,.GoOglc 



ih,Googlc 




Rtmovt ike sling; ranwe tin »lme; raimve 
the ngh. The}) are your enemiet. They are 
never conducive to happiness; and ne all live to 
gain happineu, to give happineu. From ever}/ 
ivord remove the sting. Spea^ Ipndl]). To ^ealc 
Ipndlj) and gently to tverybody is the mark <>/ " 
great soul. And it u Jiour privilege to be a great 
soal. From the tone of your voice remove the 
whine. Speak with joy. Never campion. The 
more you compUan, the smaller you become, 
and the fewer will be your friends and opportu- 
mties. Speak tenderly, speak tweetly, speak 
with love. From all the outpourings of your 
heart, remove Ae sigh. Be happy and contented 
always. Let your spirit mg, let your heart 
dance, let your soul declare the glory of exist- 
ence, for truly life it beautiful Every agh it a 
burden, a telf-inflicted burden. Every wlme is 
a maker of trouble, a forerunner of fmlure. Ev- 
ery sling it a destroyer of happiness, a dispen- 
ser of bitterness. To live ui the world of tighs 
is to be blind to everything thai is rich and beau- 
tiful The more we sigh, the lets we live, for 
every sigh leads to weaknett, defeat and death. 
Remove the sting, remove the whine, remove the 
sigh. They are not your friends. There is bet- 
ter cojnpany waiting for you. 




^^ 



^ 




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ih,Googlc 



CHAPTEBXIV 

HOW CHABAOTEB 0ETEBHINE8 OOITSTBUOTIVE ACTION 

All the elements of life are good in themselves, 
and should produce good results when in action; 
that is, when the action is properly directed; but 
when any action is misdirected, evil follows, and 
this is the only cause of the ills of human existence. 

Everything that is wrong in the world has been 
produced by the perversion and the misuse of the 
good. Therefore, to eliminate wrong, man must 
learn to make the proper use of those things that 
exist in his sphere of action. The misnse of things 
comes either from ignorance or lack of character, 
or both. That person who does not understand the 
elements and the forces of the world in which he 
lives will make many mistakes, and he will make 
the wrong nse of nearly everything unless he is 
guided by instructions of those who understand. The 
leadership of greater minds is therefore necessary 
to the welfare of the race, but this leadership is not 
sufficient. Guidance from great minds will help to a 
limited degree so long as the actions of the indi- 
vidual are simple, but when greater development is 



Do,i,™ih,.Googlc 



210 Your Foeces and How to Use Them 

sought, with its more complex actions, the individual 
himself must learn to master the laws of life. He 
can no longer depend upon others. 

Therefore, though the leadership of greater minds 
be necessary to the welfare of the race, it is also 
necessary for that leadership to be nsed, not for 
keeping the multitude in a state of simple-minded- 
ness and dependence, but for promoting the intelli- 
gence of each individual until external guidance is 
needed no more. The true purpose of the strong is 
to promote greater strength ia the weak, and not 
to keep the weak in that state where they are at 
the mercy of the strong. Our united purpose ^onld 
be to develop more great men and wcHuen, and to do 
everything possible to lead the many from depend- 
ence to independence. 

Every state of individual attainment is preceded 
by a childhood period, but this period should not 
be unnecessarily prolonged, nor will it be, when 
every strong mind seeks to develop strength in the 
weak instead of using the weakness of the weak for 
his own gain. Those who understand the laws of 
life may ioform the ignorant what to do and what 
not to do, and may thereby prevent most of the 
mistakes that the ignorant would otherwise make. 
But this guidance will not prevent all the mistakes, 
as experience demonstrates, because it requires a 
certain amount of understanding to even properly 
apply the advice of another. Those who do not have 

,.,, ..,.,Cpo>^lc 



YOTJB FOBOEB AND HoW TO USE TheU 211 

the understanding will therefore misase the dements 
of life at every turn, no matter how well they are 
guided by wiser persons, while those who do have 
this understanding will invariably begin to do things 
without consulting their so-called superiors. It is 
therefore evident that more underatanding for every, 
body is the remedy, as far as this side of the subject 
is concerned, but there is also another side. 

A great many people go wrong becanse they do 
not know any better. To them, a better onderatand- 
ing of life is the path to emancipation. They will 
be made free when they know the truth, but the 
majority of those who go wrong do know better. 
Then why do they go wrong. The cause is lack of 
character. When you fail to do what yon want to 
do, your character is weak. The same is true when 
you preach one thing and practice another. When 
yon fail to be as perfect, as good or as ideal as you 
wish to be, or fail to accomplish what you think that 
you can accomplish, your character is at fauU. It is 
the character that directs the action of the mind. It 
is the lack of character, or a weak character that pro- 
duces misdirections; and when yon fai] to accomplish 
what you feel you can accomplish, something is being 
misdirected. 

What you feel that you can do that you have the 
power to do. Therefore, when you fail to do it, 
some of the powers of yoor being are being mis- 
directed. To be influenced to do what yon would 



r,o,i,,-,-,ih,.GoOglc 



212 YouB FoBCES AND How TO UsE Them 

not do if yon were nonnal, means that yonr character 
is weak, and to he affected hy BurroondingB, events, 
circninstances and conditions against yonr will, indi- 
cates the same deficiency. A strong character is 
never inHnenced against his will. He is never dis- 
turbed by anything, never becomes npset, offended 
or depressed. No one can insnlt him because he is 
above small states of mind, and is stronger than 
those things that may t^id to produce small states 
of mind. All mental tendencies that are antagonis- 
tic, critical or resisting indicate a deficiency in char- 
acter. The desire to criticise becomes leas and less 
as the (^racter is developed. It is the mark of a fine 
character never to be critical and to mention but 
rarely the fanlts of others. A strong character does 
not resist evit, but uses his strength in building the 
good. He knows that when the light is made strong, 
the darkness will disappear of itself, A strong char- . 
acter has no fear, never worries and never becomes 
discouraged. If yon are in the hands of worry, yonr 
character needs development The same is true if 
you have a tendency to submit to fate, give in to 
adversity, g^ve np in the midst of difficulties, or sur- 
render to failure or wrong. It may be stated, with- 
out any exceptions or modifications whatever, that 
the more temper, the less character. Anger is al- 
ways a misdirection of energy, but it is the function 
of character to properly direct all energies. There- 

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Tour Fobces and How to Usk Tkem 213 

fore, there can be no anger when the character is 
thoroughly developed. 

The mind that changes easily, Uiat is readily car- 
ried away by every new attraction that may appear, 
and that does not retain a well-balanced attitude on 
any subject lacks character. A strong character 
changes gradually, orderly, and only as each step is 
thoroughly analyzed and fonnd to be a real step for- 
ward. The more individuality, the more character, 
and the more one is oneself, the stronger the char- 
acter. Practice being yourself, your very best self, 
and your very largest self, and your character will 
be developed. The more one is conscions of fiawa 
and defects, the weaker tilie character, and the reason 
is becanse nearly everything is being misdirected 
when the character is weak. The strong character 
is conscious only of the right becanse such a char- 
acter is rig^t, uid is causing everything in its sphere 
of action to do right. 

To the average person, character is not important 
as far as this life is concerned; and as most theolog- 
ical systems have declared that it was repentance and 
not character that would insure human welfare in 
the world to come, the development of character has 
naturally been neglected. Bnt when we realize that 
it is character that determines whether our actions 
in daily life are to go right or wrong and that every 
mistake is due to a lack of character, we shall feel 
that the subject requires attention. 

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214 YouB FoBCEs AND How TO Ube Thsm 

It XB the power of character that directs every- 
thing that is done in the hnman system or hy the 
human system. Character is the channel through 
which all expressions moat pass. It is character 
that gives human life its tone, its color and its qual- 
ity, and it is character that determines whether our 
talents and faculties are to be their best or not. 

The man who has a well-developed character is 
not simply good. He is good for something, because 
he has the power to turn all his energies to good ac- 
count. A strong character not only turns all the ele- 
ments and energies of life to good account, but has 
the power to hold the mind in the right attitude 
during the most trying mcnnents of life, so that he 
will not make mistakes nor fall a victim to insid- 
ious temptation. A strong character will keep all 
the faculties and forces of life moving in the right 
direction, no matter what obstacles we may meet in 
the way. We shall turn neither to the right nor to 
the left, but will continue to move directly towards 
the goal we have in view, and will reach that goal 
without fail. 

Thousands of people resolve every year to press 
on to higher attainments and greater achievements. 
They begin very well, but ere long they are turned 
off the track. They are misled or switched off by 
counter attractions. They have not the character to 
keep right on until they have accomplished what 
they originally set out to do. True, it is sometimes 

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JToim FoECEB AHD How TO UsH Theu 215 

wisdom to change one's plans, hut it Is only lack of 
character to change one's plans withont reason, 
simply because there is a change of circumstance. 
To change with every circmnstance is to drift with 
the stream of circumstance, and he who drifts can 
only live the life of a log. He will be a victim of 
every external change that he may meet. He will 
control little or nothing, and he will accomplish lit- 
tle or nothing. 

We all can develop the power to control circmn- 
istances or rather to cause all circumstances to work 
with us and for us in the promotion of the purpose 
we have in view; and this power is character. Never 
permit circumstances to change your plans, but give 
80 much character to your plans that they will 
change circumstances. Qive so much character to 
the current of your work that all things will be 
drawn into that current, and that which at first waa 
but a tiny rivulet, wilt thus be swelled into a mighty, 
majestic stream. 

When the various forces ot the system are prop- 
erly directed and properly employed, the develop- 
ment of the entire mentality will be promoted; and 
this means greatness. The power that directs the 
forces of the system is character, and it is character 
that causes the mind to use those forces in the best 
wid most constructive manner. There must be char- 
acter before there can be true greatness, because any 
deficiency in character causes energy to be wasted 



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216 YouB FoBCEs AKD How TO UsB Thbm 

and misdirected. It is therefore evident that the 
almost imiversal neglect in the development of char- 
acter is one of the chief reasons why great men and 
women are not as numerous as we should wish them 
to he. Many may argue, however, that great minds 
do not always have good characters, and also that 
some of our best characters fail to manifest excep- 
tional ability. Bnt we mnst remember that there is 
a vast difference between that phase of diaracter 
that simi^y tries to follow the moral law, and real 
character— the character that actually is justice, vir- 
tue and truth. Then we must also remember that 
character does not mean simply obedience to a cer- 
tain group of laws, but the power to use properly all 
the laws of life. That person who uses mental laws 
properly, but fails to comply with moral laws does 
not possess a complete character. Nevertheless, the 
character of this person is just as good as that of 
the person who follows mond laws while constantly 
violating mental laws. 

In the study of character, it is very important to 
know that the violation of mental laws is just as 
detrimental as the violation of moral laws, though 
we have been in the habit of condemning the latter 
and excusing the former. That person who uses 
properly the mental laws, will to a degree promote 
the development of the mind even though he may 
neglect the moral laws; and this accounts for the 
fact that a number of minds have attained a fair 



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YouB FoBCEs AND How TO UsB Theic 217 

degree of greatness in spite of their moral weakness. 
But it is a fact of extreme importance, that those 
minds who attain greatness in spite of their moral 
weakness could become two or three times as great if 
they had also developed moral strength. That person 
who complies with the mental laws but who violates 
the moral laws, wastes folly one-half of the energies 
of his mind, and sometimes more. His attainment and 
achievement will, therefore, be less than one-half 
of what they might be if he bad moral character as 
well as mental character. 

The same is true, however, of that person who 
complies with the moral laws, but who violates the 
mental laws; fully one-half of his energy is wasted 
and misdirected. This explains why the so-called 
good characters are not any more brilliant than the 
rest, for tbongh they may be morally good, they are 
not always mentally good; that is, they do not use 
their minds according to the laws of mind, and there- 
fore cannot rise above the level of the ordinary. 

The true character tries to torn all the ener^es 
of the system into the best and most constructive 
channels, and it is the mark of a real character when 
all the various parts of the being of man are work- 
ing together harmoniously for the building of great- 
ness in mind and soul. When the character is weak, 
there is more or less conflict among the mental ac- 
tions. Certain actions have a tendency to work 
for one thing, while other actions are tending to pro- 

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218 YocB FoBCES AND How TO UsB Thbu 

duce the very opposite. The same is tnie of the 
desires. A character that lacks deTelopment will 
desire one thiag today, and something else tomor- 
row. Flans will diange constantly, and little or 
nothing will be accomplished. In the strong char- 
acter, however, all actions work in harmony and all 
actions are constractive. And this is natural because 
it is the one supreme function of character to make all 
actions in the human system constructive— to make 
every force in the human life a boilding force. 



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@^^^^^ 




Be good and kmd to everjihod}f and tha 
vorld uill be kind to you. There may be occa- 
Konal excepliom to tint ruU, but ftAen they come 
pati them by and ihey will not come again, 

Ideah need the best of can, Wetdi can 
groTP without attention, bat not w »ilA the rout. 

Not all mindi are pare that think they are. 
Many of them are amply dvarfed. 

It doe* not pay to lote fmth in anybody. It 
it better to Aove fmA in everybody and be de- 
ceived occoKonally than to mitlnat everybody 
and be deceived ahnoit comtantly. 

When yau meet a perton »ho does not look 
Well, call hit attatlion to the tunny ade of tJmgt. 
and aim to lay tomething that vill give kirn ik» 
ittierett and new life. You will thereby tup in 
the bad many a threatening evil, and carry ketd- 
ing with you wherever you go. 




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ih,Googlc 



CHAPTEE XV 

THE ART OF BUHDINQ CHABAOTBB 

Character is developed by training all the forces 
and elements of life to aot constmctively in those 
spheres for which they were created, and to express 
themselves in those actions only that promote the 
original purpose of the being of man. 

Every part of the hnman system has a purpose of 
its own— a purpose that it was created to fulfill. 
When those elements that belong to each part ex- 
press themselves in such a way that the purpose of 
that part is constantly promoted, all actions are 
light; and it is character that causes those actions 
to be right. Character is therefore indispensable, 
no matter what one's object in life may be. Char- 
acter is the proper direction of aH things, and the 
proper use of all things in the human system. And 
the proper nse of anything is that use that promotes 
the purpose for which that particular thing was 
created. 

To develop character it is therefore necessary to 

know what life is for, to know what actions promote 

the purpose oS that life, and to know what actions 

221 

Do,i,™ih,.Googlc 



222 TouB FoBCBs and How to Use Theu 

retard that purpose. When the secret of ri^t ac- 
tion is discovered, and every part of man is steadily 
trained in the expression of right action^ character 
may be developed. But whatever is done, character 
mast be applied in its fullest capacity. It is only 
tliroQgh this f nil use, right use and constant nse that 
anything may be perpetuated or developed. 

Character develops through a constant elfort to 
cause every action in the human system to be a right 
action; that is, a constmotive action, or an action 
that promotes the purpose of that part of the system 
in which the action takes place. Tliis is natural be- 
cause since character is the power of light action, 
every effort to extend the scope of right action will 
increase the power of character. To have character 
is to have the power to promote what you know to be 
the purpose of life, and to be able to do the right 
when you know the right. To have character is to 
know the right, and to be so well established in the 
doing of the right that nothing in the world can tnnt 
you into the wrong. 

The first essential is therefore to know the right; 
to be able to select the right; to have that under- 
standing that can instinctively choose the proper 
course of action, and that knows how each force and 
element of life is to be directed so that the original 
purpose of human life will be fulfilled. The under- 
standing of the laws of life will g^ve this first essen- 
tial in an intellectual sense, and this is necessary in 



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YouB FoBCKs AND How TO UsB Thbm 223 

the begizming; bnt when character develops, one in- 
wardly knows what is rig^t without stopping to rea- 
son about it. The development of character enables 
one to feel what is right and what coarse to pursue 
regardless of exterior conditions or intellectual evi- 
dence. The intellect discerns that the right is that 
which promotes growth and development; character 
inwardly feels that the right leads to greater things 
and to better things, and that the wrong leads inva- 
3riably to the inferior and the leaser. 

The presence of diaracter produces a conscious- 
ness of growth throughout the system; and the 
stronger tbe character, the more keenly one can feel 
that everything is being reconstructed, refined, per- 
fected and developed into something superior. This 
is but natural because when the character is strong, 
everything in the system is expressed in right ac- 
tion, and the right action of anything causes the 
steady development of that particular thing. 
■ To distingoish between the right and the wrong 
becomes simplicity itself when one knows that the 
right promotes growth, while the wrong retards 
growth. Continnotts advancement is the purpose of 
life; therefoi^, to live the right life is to live that 
life that promotes progress and growth, development 
and advancement in everything that pertains to life. 
For this reason, that action that prranotes growth is 
in harmony with life itself, and must consequently be 
ri^t. But that action that retards growth is at va- 



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224 Your Forces and How to Use Theic 

riance with life; therefore it is wrong; and wrong 
for that reason alone. Everything that promotes hu- 
man advancement is right. Everything that inter- 
feres with human advancement is wrong. Here we 
, have the basis of a system of ethics that is thoroughly 
complete, and so simple to live that no one need err 
in the least. 

An intellectual understanding of the laws of life 
will enable any one to know what action promotes 
growth and what action retards growth, but as char- 
acter develops, one can feel the difference between 
right and wrong action in his own system, because 
the conscionsness of right becomes so keen that any- 
thing that is not right is discerned at once. It is 
therefore evident that the power to distinguish the 
right from the wrong in every instance will come 
only through the development of character. No mat- 
ter how brilliant one may be intellectually, he cannot 
truly know the right until he has a strong character. 
The external understanding of the right can be mis- 
led, but the consciousness of the right is never mis- 
taken; and this consciousness develops only as char- 
acter develops. 

The second essential is to create a subconscious 
desire for the ri^t— a desire so deep and so strong 
that nothing can tempt the mind to enter into the 
wrong. When this desire is developed, one feels a 
natural preference for the right; to prefer the right, 
under all circumstances becomes second nature, while 



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YouB Forces and How to Use Them 225 

every desire for the wrong will disappear completely. 
When every atom in one's being begins to desire the 
right, the entire system will establish itself in the 
right attitude, and right action will become the nor- 
mal action in every force, function and faculty. In 
addition, this same desire will produce mental ten- 
dencies that contain the power of right action, which 
always means constructive action. 

It is a well known fact that all the forces and en< 
ergies of the system, and all the movements of mind 
follow mental tendencies; therefore, when the mental 
tendencies are right actions, everything that takes 
place in the system will produce right action; and 
everything will be properly directed. 

The desire for the right may be developed by con- 
stantly thinking about the right with deep feeling. 
Every thought that has depth, therefore, will im- 
press itself upon the subconscious, and when that 
thought is inspired with a strong desire for the right, 
the conscious impression will convey the right to the 
subconscious. Every impression that enters the sub- 
conscious will cause the subconscious to bring forth 
a harvest of that which the impression conveyed; 
therefore, when the rig^t is constantly held in mind 
with deep feeling, the right thought will soon become 
the strongest in the mind; and our desires are the re- 
sults of our strongest thoughts. 

You always desire that which is indicated in your 
strongest thought. You can therefore change those 



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■226 YotJE FoHCES and How to Use Them 

desires completely by thinking with deep feeling 
about that which you want to desire. No desira 
should be destroyed. All desires shonld be trans- 
muted into the desire for the right, and wbeu you 
subconscionsly desire the right, every action in yonr 
being will be a right action. 

The two fundamental essentials, therefore, to ^^ 
development of character are to know the right and 
to desire the right, but the term "right** as em- 
ployed here must not be confounded with that con- 
ception of right which includes only a few of the 
moral laws. To be right, according to the viewpoint 
of completeness, is to be in harmony with all the 
principles of life, and all the law^ of the present 
sphere of human existence. To know the right, it is 
necessary not simply to manorize rules that other 
minds have formulated, but to inwardly discern what 
life is for, and what mode of thought and action is 
conducive to the realization of that which is in life. 
To desire the right, according to this view of the 
right, the mind must actually feel the very soul of 
right action, and must be in such perfect touch with 
the universal movement of right action, that all lesser 
and imperfect desires are completely swallowed up 
in the one desire— the desire that desires all lliat is 
in life, and all that is in perfect harmony with that 
which is in life. 

It is the truth, that when we come into perfect 
touch with the greater, we cease to desire the lesser, 

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Totra FoBoifi AND How TO tfsE Thbu 227 

and the closer we get to the one real desire, the less 
we care for our mistaken desires. Therefore, to re- 
move an undesirable desire, the coarse is not to re- 
sist that desire, but to cxiltiTate a greats and a bet- 
ter denre along the same line. la this connection, 
we must remember that the adoption of a greater de- 
sire does not compel ns to sacrifice those things that 
we gain fnmi the lesser desires. He who adopts the 
greater Iosm nothing, bnt ia on the way to the gain- 
ing of everything. 

To know the right and to desire the right, accord- 
ing to the complete significance of the rig^t, we most 
interiorly discern the very right itself. We cannot 
depend upon another's definition of the right, bnt 
must know fnlly the spirit of the right with onr own 
faculties. That faculty that knows and feels tiie 
right, and that natnr^y knows and desires th« right 
is character. Therefore, it is throng the develop- 
ment of character that eajch individoal will know for 
himself how to live, think and act in perfect harmony 
with the laws of all life. 

When the conscionaiesB of right action has been 
attained, a clear mental pictnre shonld be deeply im- 
pressed upon mind and every desire shonld be fo- 
cused upon that picture. This concentration should 
be made as strong as possible, so that all the ener- 
gies of the system are not only aroused, but caused 
to mov.e towards the ideal of rig^t action. And by 
.rig^t action, we mean that action that is thoroughly 

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228 YoDB Forces and How to Ubb Theu 

eonstmctive, that builds for greater things and 
greater things only. Everything is right that bnilds 
for greater things. If it were not right, it could not 
produce the greater. 

To clearly pictnre upon the mind the image of 
right action, and to concentrate with strong desire 
the whole attention upon that mental image, will 
cause all the tendencies of mind to move in the same 
direction. There will therefore he perfect harmony 
of mental action, and that action will he right actio]!, 
because everything that moves towards the right 
must be right. This mental pictnre of right action 
^onld always be complete; that is, one's mental con- 
ception of the right shonld not be confined to certain 
parts of the system only, but should include every 
action conceivable in the being of man. 

That person who pictures himself as virtuous, but 
forgets to picture himself above anger, fear and 
worry, is not forming a complete picture or ideal of 
the right. He is not giving the creative energies of 
the system a perfect pattern ; the character that those 
energies are to build will therefore be one-sided and 
weak. 

First ask yourself what you would have all the en- 
ergies, powers, functions and faculties in your sys- 
tem do. Answer that qnestion in the best manner 
possible, and upon that answer, base yonr picture of 
right action. Whenever a new line of action is un- 
dertaken, the mind should continue in that original 

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YoxjB FoBCBB AND How TO TJbe Theu 229 

line of action until the object in view has been 
reached. To do this in all things, even in trivial mat- 
ters, will not only cause every action to produce the 
intended results, but real character will steadily be 
made stronger thereby. 

The habit of giving up when the present task is 
half finished and try something else is one of the 
chief causes of failure. The development of a strong 
character, however, will remove this habit com- 
pletely. • To' constantly think of the highest and the 
greatest results that could possibly follow the pro- 
motion of any undertaking or line of action will aid 
remarkably in causing the mind to keep on. To es- 
pect much from what we are doing now is to create 
a strong desire to press on towards the goal in view. 
To press on towards the goal in view is to reach the 
goal, and to reach the goal is to get what we ex- 
pected. 

An essential of great importance in the building 
of character is the proper conception of the ideal. No 
mind can rise higher than its ideals, but every mind 
can realize its ideals no matter how high they may 
be. Our ideals therefore cannot be too high. The 
ideal should not only be a little better than the pres- 
ent real, but should be perfection itself. Have noth- 
ing but absolute perfection in all things as the stand- 
ard and the goal, and never think of your goal as 
anything less. Do not simply aim to improve your- 
Relf in just one more degree. Aim to reach absolute 

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230 YouE FoBCBS and How io Use Theu 

perfection in all year attainments and all yoor 
achievements, and make that desire so strong that 
every atom in your being thrills with its power. 

To form bR one's ideals in acoordanoe with one's 
mental conception of absolute perfection, will cause 
the mind to live above the world of the ordinary, and 
this is extremely important in the building of char- 
acter. A great character cannot be developed so long 
as the mind continues to dwell on the ordinary, the 
trivial or the superficial. Neither can true quality 
and true worth find expression so long as thought 
continues on the comm<m plane; and the life that 
does not continue to grow into higher quality and 
greater worth has not begun to live. When charac- 
ter is highly devdoped, both the pers(mality and the 
mentality will feel the stamp of quality and worth. 
High mental color will be given to every diaracter- 
istic, and the nature of man will cease to be simply 
human. It will actually be more. 

In building character, spedal attention must be 
given to hereditary tendencies or those traits of 
character that are bonl in us. But as all such traits 
are subconscious, they can be changed or ronoved by 
directing the subconscious to produce the opposite 
characteristics or tendencies. It matters not in the 
least what we may have inherited from our ancestors. 
If we want to change those things, we can do so. The 
subconscious will not only respond to any direction 
that we may make, but is fully capable of doing any- 

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YoDB F0BCE8 AND How xo UsB Theu 231 

thing in the world of mind or character that we may 
desire to have d(me. Examine the tendencies of your 
mind and character, and fix clearly in eonsdonshess 
which ones yon wish to remove and whidi ones you 
wish to retain. Those that you wish to retain shonld 
be made strong by daily directing the snboonscions 
to give those tendencies more life, more power and 
more stability. To remove those tfflidencies that 
you do not wish to retain, forget them. Do not resist 
them nor try to force thran ont of the mind. Simply 
foi^t them and direct the- subconscions to create 
and establish new tendencies that are directly oppo- 
site to the nature of the ones that yon wish to re- 
move. Build up those qualities that constitute real 
character, and every bad trait that you have inher- 
ited from yonr ancestors will disappear. 

To build up those qualities, picture in your mind 
the highest conceptions of those qualities that you 
can possibly form; then impress those conceptions 
and ideas upon the subconscious. Such imjMresaions 
should be formed duly, and especially before going 
to sleep, as the building process in the subconscious 
is more perfect during sleep. 

By impressing the idea of spotless virtue upon the 
subccmscious every day for a few months, your moral 
tendencies will become so strong that nothing can 
tempt you to do what you know to be wrong. Not 
that physical desire will disappear; we do not want 
any natural desire to disappear, bui your control of 

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232 YovB FoBCEs and How to Ube Theu 

those desires will be so complete that you can follow 
them or refuse to follow them just as yoit choose. 
And your desire to remain absolutely free from all 
wrong will become so strong that nothing can induce 
you to do what your finer nature does not wish to 
have done. 

There are millions of people who are morally weak 
in spite of the fact that they do not wish to be, but 
if these people would employ this simple method, 
their weakness would soon disappear, because by im- 
pressing the idea of spotless virtue upon the subcon- 
scious, the subconscious will produce and express in 
the personality the power of virtue; and if this pro- 
cess is continued for some time, the power of virtue 
in the person will become so strong that it can over- 
come and annihilate instantly every temptation that 
may appear. 

Impress upon the subconscious the idea of abso- 
lute justice, and your consciousness of justice will 
steadily develop until you can discriminate perfectly 
between the right and the wrong in every imaginable 
transaction. Whatever quality you wish to develop 
in your character, you can increase its worth and its 
power steadily by applying this subconscious law; 
that is, what is impressed upon the subconscious will 
be expressed through the personality, and since the 
seed can bring forth ten, thirty, sixty and a hundred 
fold, one tiny impression, therefore, may have the 
power to bring forth a great and powerful expres- 

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TouB FoBOBS AHD How TO UsB Them 233 

■ sion. Sverything multiplies in the snbconscions, 
whether it be good or otherwise. Therefore, by tak- 
ing advantage of this law and giving to the snbcon- 
Bcions only those ideas and desires that have quality 
and worth, we place ourselves in the path of perpet- 
ual increase of everything good that the heart may 
desire. 
' The two predominating factors in character are 
justice and virtue. The former gives each element in 
life its proper place. The latter turns each element 
to proper use. The consciousness of justice is de- 
veloped through the realization of the fact that noth- 
ing can use what is not its own. To try to use what is 
not one's own will result in misuse. 

When the conscioosness of jostice is thoroaghly 
developed, everything in the human system will he 
properly placed. That very power of the mind that 
feels justice— the true placing of things— will cause 
all things within man to be properly placed. And 
when justice rules among all things in the interior 
life of man, that man will naturally be just to all 
things in the exterior life. 

It is not possible for any person to deal justly wiih 
men and matters in the external world until he has 
attained the consciousness of justice within himself. 
He may think he is just, or he may try to be just, but 
his dealings will not be absolutely just until he can 
feel justice in his own life. To feel justice within 
oneself is to keep the entire system in a state of equi- 

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234 TouB FoBCES and How to Use Thxu 

libritun. The mentality viU be balanced and no f oree 
or element will be misplaced. It is therefore Bome- 
tbing for which we may work with great profit. 

To be virtaons in the complete sense of the term* is 
to nse all things properly, and the proper use of 
things is that use that works for greater things. Vir- 
tne is therefore applicable to every force, fonction 
and faculty in the being of man, bnt in its aj^Iicfr- 
tion there must be no desire or effort to snpprasB or 
destroy. Yirtne means use— right nse— never sup- 
pression. 

When things cannot be nsed in their nanal dian- 
nels, the energies in action within those things shotild 
be tnmed in their courses and nsed elsewhere. Wfa^i 
creative energy cannot be properly applied physic- 
ally, it sbonid be employed metaphysically; and all 
energy can be drawn into mind for the purpose of 
building np states, faculties, talents or powers. 
(Practical methods through which this may be ac- 
complished will be given in the next chapter.) 

When a certain deaire cannot be expressed with 
good results in its present purpose, the power of that 
deaire should be changed and caused to desire some- 
thing else— something of value that can be carried 
out now. The power of that desire therefore is not 
lost, neither is enjoyment sacrificed, because all con- 
structive forces, pve joy to the mind. "And the 
greatest of joys shall be the joy of going on. ' ' 



ih,Googlc 



YouB FoBCEs AND How TO UsE Them 235 

The desire for complete virtue is developed 
through the realization of the fact that the greatest 
good comes only when each part fulfills, physically 
and metaphysically, what nature intended. Iii the 
application of virtue, the purpose of nature may be 
fulfilled metaphysically when the physic^ cbanoel 
does not permit of true expression at the time; 
though when physical expression may be secured, the 
metaphysical action should always be in evidence, be- 
cause the greatest results always follow when phys- 
ical and metaphysical actions are perfectly ccnn- 
bined. 

In the building ot character, the two principal 
objects in view should be the strong and the beanti- 
fuL The character that is strong but not beautiful 
may have force, but cannot use that force in the 
building of the superior. The character that is beau- 
tiful but not strong, will not have sufficient power to 
carry out its lofty ideals. It is the strong and the 
beautiful combined that builds mind and character, 
and that brings into being the superior man. 



Do,i,™ih,.Googlc 



Do,i,™ih,.Googlc 



IVhen the create aur^ are daily ban*- 
muleJ, and turned nlo mutcU. brain and mind, 
a vbluoai life can he lived wtthoal incimven' 
ience. Bendes. the bods i»i/j be healthier, the 
personalit}) stronger and the mind more brilUani. 

Hold }>ottnelf constantly in a poiitrve, mas- 
lerful attitude, and fill that altitude nilh tp"^- 
neis. The result will be that remarkable tome- 
tJvng that people call personal magnetiim. 

Creative energy when reUaned in Ae system 
will give vigor to Ihe body, sparkle to the eye 
and gemus to the brain. 

There it etmagh power in any man to enable 
him to realize all his dearet and reach the high- 
est good he has in view. It it otdy necessary that 
all of Oiii pawer be comtmctively applied. 




Do,l,,-crlh,.GOOglC 



Do,i,™ih,.Googlc 



CHAPTER XVL 

THB OBIUTIVB FORCES IN UAK 

The human system may well be termed a living 
dynamo, as the amoant of energy, especially creative 
energy, generated in the mind and personality of 
man ia simply enormons. If we should try to measure 
the amount produced in the average healthy person, 
we should become overwhelmed with surprise ; though 
we should naturally become even more surprised 
after learning how much power nature gives to man, 
and then finding that he applies only a fraction of it. 
We shall soon see the reason for this, however, and 
learn exactly why all of this vast amoant of energy 
is not turned to practical use. 

What is called creative energy in its broadest, 
largest sense, is that power in man that creates, 
forms or reprodnces anywhere in the homan system, 
and it divides itself into a number of groups, each 
one having its special function. One group creates 
thought, another brain cells, another nerve tissues, 
another muscular tissues, another manufactures the 
various juices of the system, another produces ideas, 
another creates talent and ability, another repro- 
239 



Do,i,™ih,.Googlc 



240 YouB Forces akd How to Use Them 

duces the species, and a number of other groups pro- 
duce the various chemical formations in the system. 
We therefore have all kinds of creative processes 
going on in the hum^i system, and corresponding 
energies with which these processes are continued. 

One of the most interesting facts io connection 
with this study is that Nature generates more energy 
for each group than is required for normal function- 
ing through its particular channel. In consequence, 
we find a great deal of surplus energy throughout 
the system. Each function supplies a certain per- 
centage, and as it is not used by the function itself, 
the larger part of it naturally goes to waste. And 
here is where our subject becomes decidedly im- 
portant. AU kinds of creative energy are so closely 
related that they can be transformed and transmuted 
into each other. What is wasted in one function can 
therefore be turned to actual use in another function. 
An extra supply can thereby be secured for the crea- 
tion of thoughts and ideas if such should be necessa- 
ry, or an extra supply can be secured for the manu- 
facture of the different juices of the system, or for 
the increase of muscular activity or functional 
activity in any one of the vital organs. Each group 
will readily change and combine with any other group, 
thus producing additional power in any part of the 
system at any time. 

More than half of the energy generated in the 
human system is surplus energy, and is not needed 

, Coosjic 



YouB FoBCEs AND How TO UsE Them 241 

for nonaal functioning, either in mind or body, 
though there are many personalities that generate 
so much energy that fully three-fourths of the 
amount generated is surplus. The question is there- 
fore what shall be done with this surplus energy, 
and how any amoont of it can be applied throng 
any special function or faculty desired I If a person 
can accomplish a great deal, sometimes remarkable 
things by only using a fraction of his energy, it is 
evident that he could accomplish a great deal more if 
some means could be found through which he might 
apply all of his energy. In fact, if such means were 
found, his working capacity, as well as his ability, 
might be doubled or trebled, and his achievements in- 
creased in proportion. If a certain amount of energy 
produces a certain degree of workiog capacity, twice 
as much energy would naturally double that working 
capacity, and this has been demonstrated a number 
of times. A great many people, who have tried to 
transmute their creative ener^es, and direct those 
energies into some special faculty, have found that 
the working capacity of that faculty has been in- 
creased for the time being to a remarkable degree, 
hnt this is not the only result secured. The same 
process will also increase the biilliancy of the mind, 
and here let us remember that genius, in most in- 
stances, is accounted for by the fact that practically 
all of the surplus energy of the personality flows 



Do,i,™ih,.Googlc 



242 YouB F0ECE8 ASD How to Use Them 

naturally into that faculty where genius is in 
evidence. 

To illnstrate tlie idea farther, take two men of 
equal personal power. Let one of them permit iiis 
surplus energy to flow into the different functions as 
usual, giving over a part to normal requirements, and 
the other to mere waste. We shall not find this man 
doing anylhing eztraordiQary. But let the other man 
give over to normal functions only what is actually 
required, and then turn the remainder into his mind, 
or those parts of his mind that are being applied in 
his work. We shall find in this second case that abil- 
ity will rapidly increase, and that in the course of 
time actual genius be developed. That genius could 
be developed by this process in every ease, has not 
been demonstrated, though it is quite probable that 
it could be demonstrated without a single exception. 
However, no individual can turn surplus energy into 
any faculty without becoming more able, more ef- 
ficient and more competent in that faculty. To learn 
how this process can be carried out successfully un- 
der any circumstances is therefore thoroughly worth 
while. 

To proceed, we must first leam how these different 
groups of creative eaergy naturally act; and we find 
that each group goes, either naturally or through 
some habit, into its own part of mind or body; in 
other words, we find in the human system, a number 
of streams of energy flowing in different directions, 

,., ,.,Coo>^lc 



TouB FoBCEs AND How TO UsE Theu 243 

performing certain functions on their way, using up a 
fraction of their power in that maimer, the rest flow- 
ing oif into waste. Knowing this, the problem before 
us is to learn how to redirect those streams of energy 
so as to turn them to practical use where they can be 
used now, and thug not only prevent waste, but in- 
crease the result of our efforts in proportion. In 
brief, we want to know how we can take up all sur- 
plus energy, that is, all energy that remains after 
normal functioning has been provided for, and use 
that surplus in promoting more successfully the 
work in which we are engaged. And to learn how to 
do this, we must study the art of transmutation. 

What we call transmutation is not some mysteri- 
ous something that only a few have the power to un- 
derstand and apply, bnt one of the simplest things 
in Nature, as well as one of the most constant of her 
processes. Nature is continually transmuting her 
energies, and it is in this manner that extraordinary 
results are found anywhere in the realms of Nature, 
or anywhere in human nature where unconscious ac- 
tions along greater lines have been the cause. When- 
ever any individual has accomplished more than 
usual, it is the law of transmutation tbrou^ which 
the unusual has been secured. The use of the law 
may have been unconscious, thon^ everything that 
is applied in part and unconsciously, can be api^ied 
fully and thoroughly through conscious action. 

Do,i,™ih,.Googlc 



244 TouB Forces and How to Use Them 

When any one is Tising bis mind continually along 
a certain line, and is so thoroughly absorbed in that 
line of action that it takes up his whole attention, we 
invariably find that the mind while in that condition, 
draws an extra amount of energy from the body. 
Sometimes it draws too mnch, so that every desire 
of the body is, for the time being, suspended and the 
vitality of the different physical organs decreased be- 
low normal. A man while in this condition fre- 
quently loses desire for food, and we all know of in- 
ventors who have been so absorbed in their experi- 
ments that they have neither taken nor desired food 
for days. We have also found the same condition 
in many others, especially among authors, composers 
and artists, where the mind was given over com- 
pletely to the subject at hand. And what is the cause 
but transmutation T When the mind takes up for its 
own use a great deal of the energy naturally em- 
ployed in the body, the power of normal functioning 
will have so decreased that the desire for normal 
functioning will have practically disappeared for the 
time being. 

Another illustration with which we are all familiar, 
is where every natural desire of the body disappears 
completely, for a time, when the mind is completely 
absorbed in some entirely different desire; and here 
we find the law that underlies the cure of all habits. 
If you would turn your mind upon some desire that 
was directly opposite to the desire that feeds your 



YOTTE FOBCBB AND HoW TO UsB ThEM 245 

habit, and if you woold give over your whole atten- 
tion to that opposite desire, yon would soon draw 
all the energy away from that desire which perpetu- 
ates the habit. The habit la question therefore 
would soon die of starvation. In the same way, 
people who are inclined to be materialistic could 
overcome that tendency entirely by concentrating 
attention constantly and thoroughly upon the ideal- 
istic side of life. In this case, those forces of the 
system that are perpetuating materialistic conditions 
would be transmuted into finer energies, and would 
thereby proceed to build up idealistic or more refined 
conditions of body, mind and personality. Both Na- 
ture and human experience are full of illustrations 
of transmutation, bo that we are not dealing in this 
study with something that lies outside of usual 
human activity. We are dealing with something that 
is taking place in our systems every minute, and we 
want to learn how to take better control of this some- 
thing, so that we can apply the underlying law to 
the best advantage. 

In learning to apply the law of transmutation, our 
first purpose should be to employ all surplus energy 
either in promoting our work or in developing facul- 
ties and talents. This process alone would prac- 
tically double the working capacity of any mind, and 
would steadily increase ability and talent; and also 
to turn energy to good account that cannot be used 
in its own channel now. 

r,o,i,,-,-,ih,.GoOglc 



246 YovB FoBCEs and How to Use Thek 

To illustrate, suppose yon have a desire for a cer- 
tain physical or mental action, and yon know that it 
would not be possible to carry out tiiat desire at the 
time. Instead of permitting the energy that is ac- 
tive in that desire to go to waste, you would turn that 
energy into some other cBannel where it conld be 
used to advantage now. Onr second purpose should 
be to direct all surplus energy into the brain and the 
mind in case we bad more energy in our body than 
we could nse, or that was required for physical func- 
tioning, and thereby become stronger and more ef- 
ficient in alt mental activities. Onr third purpose 
should be to transmute all reproductive energy into 
talent and genius when there was no need of that 
energy in its own particular sphere. And in this con- 
nection, it is well to mention the fact that a man who 
is morally clean, other things being equal, has in 
every instance, greater agility, greater capacity and 
greater endurance by far than the man who is not 
While the latter is wasting his creative energies in 
useless pleasures, as well as in disease producing 
habits, the former is turning all of his creative en- 
ergy into ability and genius, and the result is evi- 
dent. Ld carrying out these three purposes we can 
prevent all waste of mental and personal power. We 
can control onr desires completely; we can eliminate 
impurity, and we can turn life and power into chan- 
nels tiiat will invariably result in greater mental 

Do,l,,-ciltyGoOglc 



ToTTB Forces akd How to Use Them 247 

power and brilliancy, if not marked ability and rare 
genius. 

To experiment, turn your whole attention upon 
your mind for a few minutes, and desire gently to 
draw all your surplus energy into the field of mental 
action. Then permit yourself to think along those 
linee where the mind is inclined to be most active. 
]ji a few moments yon will discover the coming of 
new ideas ; and in many instances, you will for several 
hours receive ideas that are brighter and more val- 
uable than what you have received for some time. 
Bepeat the process later, and again and again for 
many days in succession, and it will he strange in- 
deed, if yon do not finally secure a group of ideas 
that will he worth a great deal in your special Une of 
thought or work. Whenever you feel a great deal 
of energy in your system, and try to direct it into the 
mind, you will have the same result Ideas will come 
quickly and rapidly, and among them all you will 
surely find a few that have exceptional merit 

In learning the art of transmutation, the first es- 
sential is to train your mind to think that all surplus 
energy is being turned into the channel you have de- 
cided upon; that is, if you are a business man, you 
naturally will want all your surplus energy to accu- 
mulate in your business faculties. To secure this re- 
sult, think constantly of your surplus energy as Sow- 
ing into those faculties. This mode of thinking will 
soon give your energies the habit of doing what you 



Do,i,™ih,.Googlc 



248 YouB FoBCEB AND How TO TJsB Theu 

desire to have done. It is a well-known law, that if 
we continue to think deeply and persistently along a 
certain line, Nature will gradually take np that 
thought and carry it out. Another law of importance 
in this connection is that if we concentrate attention 
upon a certain faculty or npon a certain part of the 
system, we create a tendency among our energies to 
flow towards that faculty or part. We understand 
therefore the value of constantly bearing in mind the 
idea that we wish to realize. What we constantly 
impress npon the mind through our thoughts and de- 
sires, finally becomes a subconscious habit, and when 
any line of action becomes a subconscious habit, it 
acts automatically; that is, it works of itself. 

Before taking up this practice, however, it is nee- 
essary to determine positively what yon actually de- 
sire your surplus energy to do. Yon must know what 
you want. Then continue to want what you want 
with all the power of desire that you can arouse. 
Most minds fail in this respect. They do not know 
with a certainty what they wish to accomplish or per- 
fect. Their energies therefore are drawn into one 
channel today and another tomorrow, and nothing is 
finished. If yon are an inventor, train your mind to 
think that all your surplus energy is constantly flow- 
ing into your faculties of invention. K you are a 
writer, train your mind to think that all your surplus 
energy is flowing into your literary talents; or what- 
ever it is that yon may be doing or want to do, direct 



Do,i,™ih,.Googlc 



YoTJB FoBCES AND How TO TJsE Them 249 

your energy accordingly. You will soon find that you 
will increase in power, ability and capacity along the 
lines of your choice, and if you continue this process 
all through life, your ability will continue to in- 
crease, no matter how long you may live. 

The second essential is to desire deeply and per- 
sistently that all yonr surplus energy shall flow into 
those fanctioDS or faculties that yon have selected 
for greater work. Wherever your desire is directed, 
there the force of your system will also tend to go, 
and herein we find another reason why persistent de- 
sire has such extreme value. The use of desire in this 
connection, however, must always be deep and calm, 
and never excited or overwrought. 

The third essential is to place your mind in what 
may be termed the psychological field, and while act- 
ing in that field, to concentrate upon that part or 
faculty where you want your surplus energy to accu- 
mulate. This essentia] or process constitutes the real 
art of transmutation, though it is by no means the 
easiest to acquire. To master this method a great 
deal of practice will be required, but whenever you 
can place yonr mind in the psychological field and 
concentrate subjectively upon any part of your sys- 
tem where you want surplus energy to accumulate, 
all your surplus energy positively will accumulate in 
that part within a fe^ moments' time. Through the 
same process, you can annihilate any desire instan- 
taneously, and change all the energy of that desire 



Do,i,™ih,.Googlc 



250 Yoim FoHCEs and How to Use Them 

into some other force. You can also, in the same 
way, reach your latent or dormant energies, and 
draw all of those energies into any channel where a 
hi^ order of activity is desired ; in fact, throng this 
method, you can practically take full possession of 
all the power, active or latent, in yonr system, and 
use it in any way that you may wish. ITiat you 
should, after yon learn to apply this method success- 
fully, become highly efficient in your work, is there- 
fore evident, though this is not all. Extraordinary 
capacity, mental hrilliancy and genius can positively 
be developed through the constant use of this method, 
provided, however, that nothing is done, either ia 
thought, life or conduct, to interfere with the imder- 
lying law of the process. 

To place your mind in the psychological field, try 
to turn your conscious actions into what may be 
termed the finer depths of the personality; that is, 
try to become conscious of your deeper life; try to 
feel the undercurrents of mind and thought and con- 
scionsneas, and try to act in perfect mental contact 
with those deep, underlying forces of personality and 
mentality that lie at the foundation of your con- 
scious activity. An illustration in this connection 
will be found valuable. When you listen to music 
that seems to touch your soul, so that you can feel 
the vibratitms of its harmony thrill every atom of 
your being, you are in the psychological field. You 
are alive in another and a finer mental world, a men- 



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YOUB FOBCBB AHD How TO UsE ThEM 251 

tal world that permeates yottr entire peisonal esist- 
ence. You are also in the peychological field when 
yon are stirred hy scnne emotion to the very depth of 
yoor innermost life. A deepwiing of thought, feel- 
ing, life and desire will take the mind, more or less, 
into the psychological field; and whenever the mind 
begins to act in that field, yon should concentrate 
your attention upon that faculty or part of your sys- 
tem where you wish extra energy to accumulate. 
Make your concentration alive, so to speak, with in- 
terest, and make every action of that concentration 
as deep as possible, and all your surplus energy will 
positively fiow towards the point of concentration. 

The power of this process can be demonstrated in 
a very simple manner. Place your mind in the psy- 
chological field, and then concentrate subjectively 
upon yonr hand, arousing at the time a deep desire 
for the increase of circulation in your hand. In a 
few moments, the veins on the back of your band 
will be filled to capacity, and yonr hand, even though 
it might have been cold in the be^nning, will become 
comfortably warm. Another experiment that is not 
only interesting in this connection, but may prove 
very valuable, is to concentrate in this simie manner 
npon yonr digestive organs, in case the digestive pro- 
cess is retarded. You will soon feel more energy ac- 
cumulating throughout the abdominal region, and 
any unpleasant sensation that you might have felt on 
account of indigestion wiU disappear entirely; in 

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252 YouB FoBCES and How to Use Thbh 

fact, even chronio indigestion can be cured in this 
way if the method is applied for a few minntes im- 
mediately before and after each meal. The idea is 
simply this, that when yon give extra energy to an 
organ, it will be able to perform its function properly, 
and whenever any function is performed properly, 
any ailment that might have existed in the organ of 
that function, will disappear. A number of similar 
experiments may be tried, all of which will prove 
equally interesting, and besides, will train the mind 
to apply this great law of transmutation. 

The following effects may be secured through 
transmutation: Working capacity in any part of the 
personality or mentality may be constantly increased ; 
all the energy generated in the system may be em- 
ployed practically and BuccessfuUy; the mind may 
be made more brilliant, as it is an extraordinary 
amount of creative energy going into the mind that 
invariably causes mental brilliancy. Any faculty se- 
lected can be given so much of this surplus energy 
of the system, that it will almost from the beginning, 
manifest an increase in ability, and will, in the course 
of time, manifest rare talent and even genius. Moral 
purity may become second nature, as all that energy 
that was previously squandered in impure thought, 
impure desire or impure action can be transmuted 
i^adily, and applied in the building of a more vigor- 
ous personality and a more brilliant mind, A better 
control of all the forces of the personality may be 

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YoDE FoBCES AKD How TO Ubb Them 253 

obtained, and that mysterions something called per- 
Bonal magnetism may be acquired to a remarkable 
degree. f 

The attainment or accumulation of personal mag- 
netism is something that we all desire, and the rea- 
son why is evident. What is called personal magne- 
tism is the result of an extra amount of creative en- 
ergy stored up in the personality and caused to cir- 
culate harmoniously throughout the personality. 
And the effect of this power is very marked. People 
who possess it are invariably more attractive, re- 
gardless of shape and form, and they are invariably 
more successful, no matter what their work may be. 
Hundreds of illustrations could be mentioned prov- 
ing conclusively the extreme value of personal mag- 
netism, though we are all so familiar with the fact 
that we do not require proof in the matter. What we 
want to know is what this power really is, how it may 
be produced, and why those who possess it have such 
a great advantage over those who do not possess it. 

To illustrate, we may take two women who look 
alike in every respect; who have the same character 
and the same mentality, and who are equals in every 
respect but one, and that is that the one has personal 
magnetism while the other has not. But we need not 
be told of the fact. The woman who does not possess 
this power cannot be compared in any way with the 
woman who does possess it. The woman who does 
possess this power is far more attractive, far more 



r,o,i,,-crih,.GoOglc 



254 YOUB FoBCEB AND HoW TO UsB ThEH 

brilliant, and seems to possess qualities of fat 
greater wortb; and the reason is that personal mag- 
netism tends to heighten the effect of everything 
that yon are, or that you may do. If we should com- 
pare two business men of equal ability and power, 
the one having personal magnetism and the other 
one not, we should find similar results. The one 
having this power would be far more successful, re- 
gardless of the fact that his ability and power in 
other respects were the same as bis associate. Bven 
men of ordinary ability succeed remarkably when 
they have personal magnetism; and we all know of 
women who are as plain as nature could make them, 
and yet being in possession of personal magnetism, 
are counted among the most attractive to be found 
anywhere. The most ordinary human form becomes 
a thing of beauty if made alive with this mysterious 
power, and a personality that had no attraction 
whatever, will fascinate everybody to a marked de- 
gree if charged with this power. We all know this 
to be true; we are therefore deeply interested to 
know how this power might be secured. 

In the first place, we must remember that personal 
magnetism does not exercise its power by controll- 
ing or influencing other minds as many have sup- 
posed. The fact is if yon try to influence others, you 
will lose this power, and lose it completely, no mat- 
ter how strong it may be at the present time. The 
secret of personal magnetism simply lies in the fact 



YouB Forces and How to Use Them 255 

that it tends to bring out into expression the best 
that is in you, and tends to heighten the effect of 
every expression; or, in other words, it causes every 
expression to act to the best advantage; though we 
find this power exercising its peculiar effect, not 
only in the personality and in the mentality of the 
individual, but also in his work. 

When a musician has this power, his music charms 
to a far greater degree than if he does not possess it. 
There is something not only in the singing voice, but 
also in the speaking voice that indicates the absence 
or presence of this power. What it is no one can 
exactly describe, but we know it is there, and it adds 
immeasorably to the quality of what is expressed 
through the voice. In the field of literature we find 
the action of this power to be very marked. A writer 
who does not possess this mysterious force may 
write well, but there is something lacking in what 
he has written. On the other hand, if he has this 
power, be gives not only added charm to what be has 
written, btrt his ideas invariably appear to be more 
brilliant. In fact, there seems to be a power in 
everything he writes that is not ordinarily found on 
the printed page. On the stage this power is one of 
the principal factors, and we frequently find that the 
only difference between the good actor and a poor 
one, is the possession of a high degree of personal 
magnetism. No matter how well an actor may act, 
if he lacks in this power, he cannot succeed on the 

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256 TouB FoHCEs and How to Use Them 

etage. When we go into the social world, we find 
the same fact. Those who possess this power are 
invariably the favorites, even though they may be 
lacking in many other qualities. In the business 
world we find in every case that a man who is lack- 
ing in personal magnetism is at a disadvantage, 
while the one who has an abundance of this power 
will have no difficulty, other things being equal, in 
working himself to the fore. 

In a deeper study of this force, we find that it 
affects every movement of the body, every action of 
the mind, and every feeling or expression that mind 
and personality may produce; that is, it seems to 
give something additional to every action or move- 
ment, and makes everything about the individual 
more attractive. We might say that this force sets 
off everything about the person to a greater advan- 
tage. This power therefore does not act directly upon 
others, but acts directly upon the one who has it, and 
thereby makes the individual more striking, as well 
as more attractive, both in appearance and in con- 
duct. What is good in you is taade better if charged 
with this force, and every desirable effort that yon 
may make produces a better effect in proportion. 
Added charm, added attractiveness and added effi- 
ciency—these invariably follow where the individual 
is in possession of a marked degree of this power. 
That which is beautiful is many times as beautiful 
where personal magnetism is in action, and that 



YooB FoBCBB AKD How TO UsB Thbm 257 

which is hrilliant, becomes far more brilliant wh«i 
combined with this mysterions force. Many people 
are bom with it and apply it nnconBciously, thongh 
the majority who have it, have acquired it throng^ 
various forms of training. Any system of exercise 
that tends to harmonize the movements of the body, 
will tend to increase to some extent the power of this 
force J though when such exerdses are combined with 
the transmutation of creative energy, the resnlts 
will be far greater. The reason for this is found in 
the fact that what is called personal magnetism is 
the result of a great deal of creative energy held in 
the system, or transmuted into harmonious muscular 
or mental activity. 

The development of this power depends upon the 
proper training of the body in rhythmic movements, 
and the training of the surplus energy In the system 
to act harmoniously along the lines of constructive 
action in mind and body. A very important essen- 
tial is to cultivate poise, which means peace and 
power combined. Try to feel deeply calm throu^- 
out your entire system, and at the same time, try to 
give full and positive action to every power in your 
system. Try to hold in your systan all the energy 
generated, and the mere desire to do this will tend 
to bring about what may be called accumulation of 
energy. To experiment, try for several minutes to 
hold all your energy in your personality, and at the 
same time, try to give all of that energy harmonious 

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258 YouB FoBCEs and How to Use Them 

action within your personality. In a few momentB, 
you will actually feel alive with power, and if you 
have succeeded very well with your experiment, you 
will really feel like a storage battery for the time 
being. You will have so much ooergy that you will 
feel as if you could do almost anything. Experiment 
in this way at frequent intervals until you get your 
system into the habit of carrying out this process 
unconsciously. You will thereby cause your surplna 
energy to accumulate more and more in your system, 
and you will produce what may be called a highly 
charged condition of your personality, a condition 
that invariably means the attainment of personal 
magnetism. To secure this result, however, it is nec- 
essary to keep tlie mind in an undisturbed attitude, 
to avoid all bad habits, physical or mental, to be in 
harmony with everything and everybody, and to ex- 
ercise full self-control under every circumstance. 

In cultivating this power, realize that it is the re- 
sult of surplus energy held in the syst^n, and caused 
to circulate harmoniously through every part of the 
system; remember that it is a power that does not 
act intentionally upon persons or circumstances; that 
its aim is not to control or influence anybody, but 
simply to act within the individual self, and heighten 
the effect of everything that he may be or do. 



Do,i,™ih,.Googlc 




Never think or apeak of that which })oa do 
not wish to happen. 

The whine, the sling and the sigh — these 
three must never appear irt a rnigle thought or a 
single word. 

You can win ten times as many friends b)) 
talking happiness as }iou can by talking trouble. 
And the more real friends you /lOVe the less trou- 
ble you will htrve. 

Speak i>'c'' of everything good you find and 
mean it. When you find what you do not like 
keep quiet. The less you think or speak of what 
you do not like the more you have of what 
you do like. 

Magnify the good; emphatic that which has 
worth; and talk only of those things that should 
live and grow. 

When you have something good to say, say 
a. When you have something ill to say, say 
something else. 




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CHAPTER XVn 

IBE BUILDINQ POWEB OF CONBTBUCTIVE SPEECH 

There is a science of speech, and whoever wishes 
to promote his (Welfare and advancement must un- 
derstand this science thoroughly and regulate his 
speech accordingly. Every word that is spoken exer- 
cises a power in personal life, uid that power will 
work either for or against the person, depending 
upon the nature of the word. You can talk yourself 
into trouble, poverty or disease, and you can talk 
yourself into harmony, health and prosperity. In 
brief, you can talk yourself into almost any condi- 
tion, desirable or undesirable. 

Every word is an expression and every expression 
produces a tendency in some part of the system. This 
tendency may appear in the mind, in the body, in 
the chemical life of the body, in the world of desire, 
in character, among the various faculties, or any- 
where in the personality, and will work itself out 
wherever it appears. Our expressions determine 
largely where we are to go, what we are to accom- 
plish, and how we are to meet those conditions 
through which we may pass. 
261 



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262 YoCB FoBCES and How to Ube Them 

When our expressions produce tendencies towards 
sickness and failure, we will begin to move towards 
those conditions, and if the tendency is very strong, 
all the creative enei^gies in the system will move in 
the same direction, focusing their efforts upon sick- 
ness and failure, or taking those conditions as their 
models, and thereby producing such conditions in 
the system. On the other band, when our expressions 
produce tendencies towards health, happiness, power 
and success, we will begin to move towards those 
things, and in like manner create them in a measure. 

Every word has an inner life force, sometimes 
called the hidden power of words, and it is the na- 
ture of this power that determines whether the ex- 
pression is to be favorable or not. This power may 
be constructive or destructive. It may move towards 
the superior or the inferior. It may promote your 
purpose in life or it may retard that. purpose, and it 
is the- strongest when it is deeply felt. Therefore, 
the words which we inwardly feel are the words that 
act as turning points in life. Wh^ you feel that 
trouble is coming, and express that feeling in your 
speech, you are actually turning in your path and 
are beginning to move towards that trouble. In 
addition, you are creating troubled conditions in 
your system. "We all know that the more trouble we 
feel in the midst of trouble, the more troublesome 
that trouble will become. And we also know that 
that person who retains poise aiid self-control in the 



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TouB FoBCES AND How TO Ubb Them 263 

midst of trouble, will pass through it all withoat 
being seriously affected; and when it is over, is much 
wiser and stronger for the experience. 

When you feel that better days are coming, and 
express that feeling in your speech, you turn all 
the power of your being towards the ideal of better 
days, and those powers will bepn to create the bet- 
ter in your life. Whenever you talk about success, 
advancement, or any desirable condition, try to ex- 
press the feeling of those things in your words. This 
umer feeling determines the tendencies of your 
creative powers; therefore, when you feel success 
in your speech, you cause the creative powers to 
create qualities in yourself that can produce success, 
while if you express the feeling of doubt, failure or 
loss in your words, those creative powers will pro- 
duce inferiority, disturbance, discord, and a tendency 
to mistakes. It is in this way that the thing we 
fear comes upon us. Fear is a feeling that feels the 
coming of His or other things we do not want; and 
as we always express through our words the feel- 
ings that we fear, we form tendencies toward those 
things, and the creative powers within us will pro- 
duce them. 

Whether the inner life force of a word will be 
constructive or destructive depends upon several 
factors, the most important of which are the tone, 
the motive and the idea. The tone of every word 
^ould be haimonious, wholesome, pleasing, and 



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264 YouB FoBCEB and How to TTbb Thbm 

should convey a deep and serene expression. "Words 
that express whines, discontent, sarcasm, aggressive- 
ness and the like are destractive; so mach so, that 
no one can afford to employ them under any eircum- 
Btance whatever. Nothing is ever gained by com- 
plaints that are complaining, nor by criticisms that 
criticise. When things are not right, state so in 
a tone of voice that is firm and strong, but kind. 
A wronged customer who employs sweetness of 
tone as well as firmness of expression is one who 
will receive the first attention and the beet atten- 
tion, and nothing will be left untamed until the mat- 
ter is set right. The words that wound others do 
far more injury to the person who gives them ex- 
pression. No one therefore can afford to give ex- 
pression to a single word that may tend to wound. 
Words of constructive power are always deeply felt. 
They are never loud or confusing, but always quiet 
and serene, filled with the very spirit of conviction. 
Never give expression to what you do not wish 
to encourage. The more yon talk about a thing 
the more you help it along. The "walls have ears" 
and the world is full of minds that will act upon 
your suggestion. Never mention the dark side of 
anything. It will interfere with your welfare. To 
tell your troubles may give you temporary relief, 
but it is scattering seed broadcast that will produce 
another crop of more trouble. If you have troubles, 
turn your back upon them and proceed to talk about 

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TouB FoBOBs AND How TO Use Theu 265 

harmony, freedom, attamment and success, and feel 
deeply the spirit of these new and better conditions. 
Thus you will begin to create for yourself a new 
life, new opportunities, new environment and a new 
world. Never speak unless yon have something to 
say that gives cheer, encouragement, information or 
wholesome entertainm^it. To talk for the mere sake 
of talking is to throw precious energy away, and 
no human chatterbox will ever acquire greatness. 

The motive back of every word should be construc- 
tive, and the life expressed in every word shonld 
convey the larger, the better and the superior. Such 
words have building power, and are additions to life 
of extreme value. Every word should express, as 
far as possible, the absolute truth, and should never 
convey ideas that are simply indicated by appear- 
ances. 

What is meant by speaking the absolute truth, 
however, is a matter that the majority do not under- 
stand, and as it is a very large subject, it would re- 
quire pages to give even a brief scientific definition. 
But for practical purposes, the subject can be made 
sufficiently clear through the use of a few illustra- 
tions taken from the world's daily speedi. People 
who think they have to say something and have noth- 
ing in particular to say, always take refuge in a 
brief description of the weather. In their descrip- 
tions they usually employ such expressions as "It 
is terribly hot," "It is an awful day," "This is 



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266 Your Foboes and How to Ubb Theh 

terrible weather," "This is a miserably cold day," 
and so on. But snch expressions do not change the 
weather, and there is no use of talking if your words 
are not to be of valne in some way. You may say 
all sorts of disagreeable things about the weather 
withont changing the weather in the least, bnt will 
snch expressions leave you nndiangedT PositiTely 
not I Whenever jron declare that something is hor- 
rible, you canse horrible thong^ts to send their ac- 
tions all tbrongh your nervous system, l^ese ac- 
tions may be weak, but many drops, no matter how 
small, will finally wear away a rock. 

When people talk about themselves, they seldom 
fail to give expression to a score of detrimental 
statements. Here are a few: "I can't stand this," 
"I feel so tired," "I cannot bear to think of it," 
"I am thoroughly disgusted," "I am so susceptible 
to climatic changes," "I am so sensitive and so 
easily disturbed," "I am getting wetland nervous," 
"My memory is failing," "I am getting old," "I 
camiot work the way I used to," "My strength is 
gradually leaving me," "There is no chance for me 
any more," "Everything in life is uphill work," "I 
have passed a miserable night," "This has been a 
hard day," "I have nothing bat trouble and bad 
luck," "You know I am human and so very weak," 
**There is always something wrong no matter how 
hard you try," "You know I have to be so very care- 



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YouH Forces and How to Use Them 267 

ful abont what I eat as nearly everythmg disagrees 
with me." 

A thonsand other statements, all of them destroc- 
tive, might be mentioned, but any one who under- 
stands the power of thought will realize at once that 
such statements can never be otherwise but injurious 
and should therefore be avoided absolutely. But 
these statements are not only injurious— they are 
also untrue— absolutely untrue in every sense of 
the term. 

The fact is you can stand almost anything If you 
forget your human weakness and array yourself in 
spiritual strengtb. You do not have to get tired. 
Work does not make any one tired so long as he 
gets eight hours of sleep every night. It is wrong 
thinking that makes people tired. These are scien- 
tific facts. That person who permits himself to be- 
come disgusted at anything whatever is talking him- 
self down to the plane of inferiority. When you 
feel disgusted you think disgusting thoughts, and 
such thoughts clog the mind. You cannot afford to 
tMnk disgusting thoughts simply because something 
else is disgusting, because we daily become like the 
thoughts we .think. We cannot improve disagreeable 
things by making ourselves disagreeable. Two 
wrongs never made a right. The proper course is 
to forgive the wrong-doer, forget the wrong and then 
do something substantial to right the whole matter. 
Wben we think kindly of the weather, place ourselves 

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268 YouB FoBOBB AND How TO UsB Thbm 

in hannony with Nature, think properly and dress 
properly, we shall not be susceptible to change in 
the atmosphere; bnt so long as we say that we axe 
effected by changing atmospheres, we not only make 
onrselves negative and susceptible, bnt we also pro- 
duce detrimental effects in our systems through our 
own unwholesome beliefs. The man who constantly 
thinks he is easily disturbed disturbs himself. When 
we are in harmony with everything including our- 
selves and refuse to be otherwise, nothing will ever 
disturb us. That person who is nervous can make 
the matter worse by saying that he is nervous, be- 
cause such a statement is a nervous statement and 
is full of discord. When we b^n to feel nervous, 
we can remedy the matter absolutely by resolving 
to remain calm, and by employing only quiet, whole- 
some and constructive speech. Your words will 
cause you to move in the direction indicated by the 
nature of those words, and it is just as easy to use 
words that bring calnmess and poise, as tJiose that 
bring inharmony and confusion. 

Modem science has demonstrated conclusively that 
there is nothing abont a person that gets old. There- 
fore, to say that you are getting old is to persist in 
speaking the untruth, and it is but natural that yon 
should reap as you sow. We laaat remember that 
a false appearance comes from the practice of judg- 
ing from appearances. To state that your strength 
is failing is likewise to speak the untruth. There is 

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TouB Forces and How to Use Them' 269 

bat one strength in the universe— the strength of 
the Supreme— and that strength can never fail. Tou 
may have as much of that strength as you desire. 
All that is necessary for you to do is to live in per- 
fect touch with the Supreme, and never think, do 
or say anything that will interfere with that sublime 
oneness. The strength of the Supreme is just as able 
to fill your system with life and power now as it was 
at any time in the past. Therefore, there is no real 
ifeason whatever why your powers should diminish. 
Be true to the troth and your power will perpetually 
increase. 

The belief that there are no opportunities for you 
is caused by the fact that you have hidden yourself 
in a cave of inferiority. Go out into the life of 
worth, ability and competence, and you will find more , 
opportunities than yon can use. The world is ever 
in search of competent minds, and modem knowledge 
has made it possible for man to develop his ability. 
No one therefore has any legitimate reason for speak- 
ing of hard luck or hard times unless he prefers to 
live in want The more you complain about hard 
times, the harder times will become for you, while 
if yon resolve to forget that there is such a thing 
as failure and proceed to make your own life as you 
wish it to be, the turn in the lane will surely come. 

The idea that the pathway of life is all uphill work 
is also a false one, and if we give that idea expres- 
sion we are simply placing obstacles in our way. 

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270 YotTB PoEOES AND HoW TO UsE TheM 

Nothing is uphill work when we approach it prop- 
erly, and there is nothing that helps more to place 
us in true relationship with things than true expres* 
sion. 

If the night has been unpleasant, never mention 
the fact for a moment. To talk about it will only 
produce more unpleasantness in your system. There 
is nothing wrong about the night. The unpleasant- 
ness was most likely produced by your own perverse 
appetite, or by some reckless inexcusable act. For- 
give yourself and declare that you will never abuse 
nature any more. Such powerful words if repeated 
often, will turn the tendency of your habits, and your 
life will become natural and wholesome. 

No day would be hard if we met all things with 
the conviction that we are equal to every occasion. 
Live properly, think properly, work properly and 
talk property, and trouble and ill-luck will not trouble 
you seriously any more. That person who declares 
that there is always something wrong is always do- 
ing something to make things wrong. When we have 
wrong on the brwn we will mate many mistakes, 
so there will always be something wrong brewing for 
us. When wrong things come, set them right and 
look upon the experience as an opportunity for you 
to develop greater mastership. 

When you agree with yourself, all wholesome and 
properly prepared food will agree with you. But 
you cannot expect food to agree with you so long as 

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YouB FoBCEs AND How TO UsE Thbm 271 ■ 

, yon are disagreeable; and to declare that this or that 
always disagrees with you, is to fill your system with/ 
disagreeable thoughts, disturbed actions and condi- 
tions of discord. That nature can digest food under 
such circmnBtances no one can justly expect. There 
is nothing that injures digestion more than the habit 
of finding fault with the food. If you do not think 
that you can eat this or that, leave it alone, but leave 
it alone mentally as well as physically. It is not 
enough to drop a disagreeable thing from your hands; 
yon must also drop it from your mind. 

Kemember, you are mentally living with every- 
thing that you talk abont, and there is nothing that 
affects us more than that which we take into our 
mental life. It is therefore not only necessary to 
speak the truth about all things, but also to avoid 
speaking about those things that are unwholesome. 
To speak about that which is wrong or inferior is 
never wholesome, no matter how closely we think 
we stand by the facts. Seining facts, or what is 
called relative truth, should never receive expression 
unless they deal with that which is conducive to 
higher worth; and when circumstances compel us 
to make exceptions to this rule, we should avoid giv- 
ing any feeling to what we say. 

The greatest essential, hcnrw&f is to make all 
si>eech conBtructive. Search for the real tmth that 
is at the foundation of all life, and then give expres- 
sion to such words as convey the fnll significance to 

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272 YoTTR Forces and How to Use Theh 

that truth. The results, to say the least, will be ex- 
traordinary. 

In daily conversation, the law of constrnotive 
speech should be most conscientiously applied. What 
we say to others will determine to a considerable de- 
gree what they are to think, and what tendencies 
their mental actions are to follow; and since man is 
the product of his thought, conversation becomes a 
most important factor in man. 

We steadily grow into the likeness of that which 
we think of the most, and what we are to think 
about depends largely upon the mode, the nature 
and the subject matter of our conversation. When 
conversation originates or intensifies the tendency 
to think abont the wrong, the ordinary or the in- 
ferior, it becomes destructive, and likewise it tends 
to keep before mind the faults and defects that may 
exist in human nature. To be constructive, conver- 
sation should tend to turn attention upon the better 
side, the stronger side, the superior side of all things, 
and should give the ideal the most prominent place 
in thought, speech or expression. All conversation 
should be so formed that it may tend to move the 
mind towards the higher domains of thou^t, and 
should make everybody more keenly cMwmons 6f the 
greater possibilities that exist within them. No word 
should ever be spoken that will, in any way, bring 
the person's faults or short-comings before his mind, 
nor should any form of speech be permitted that may 

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YouB FoBCBs AND How TO Ube Them 273 

cause Badness, offense, depression or pain. Every 
word should convey hope, encouragement and sun- 
shine. 

To constantly remind a person of his faults is to 
cause him to become more keenly conscious of those 
faults. He will think more and more about his faults, 
and will thereby cause his faults to become more 
prominent and more troublesome than they ever were 
before. The more we think about our weakness, the 
weaker we become ; and the more we talk about weak- 
ness, the more we think about weakness. Conversa- 
tion therefore should never touch upon those things 
that we do not wish to retain or develop. The only 
way to remove weakness is to develop strength, and 
to develop strength we must keep attention con- 
stantly upon the quality of strength. We develop 
what we think about provided all thinking has depth, 
quality and continuity. 

Conversation has exceptional .value in the train- 
ing of young minds, and in many instances may com- 
pletely change the destinies of these minds. To prop- 
erly train a child, his attention should be directed 
as much as possible upon those qualities tiiat have 
worth and that are desired in his development; and 
the way he is spoken to will largely determine where 
he is to give the greater part of his attention. To 
scold a child is to remind him of his faults. Kvery 
timefhe is reminded of his faults he gives more at' 
tcntion, more thought, and more strength to those 

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274 YouK FoBCBB AND How TO Ubb Them 

faults. His good qnalitiee are thereby made weaker 
while his bad qualities are made worse. It is not 
possible to improve the mind and the tdiaracter of 
the child b? conBtantly telling him not to do **this" 
or "that." As a role, it will increase his desire to 
do this other thing, and he will cease only through 
fear, or after having wasted a great deal of time 
in experiences that have become both disgusting and 
bitter. 

It is the tradency of every mind to desire to do 
what it is told not to do, the reason being that neg- 
ative commands are nearly always associated with 
fear; and when the mind is in the attitude of fear, 
or dread or cariosity, it is very easily impressed by 
whatever it may be thinking abont. 

When we are warned we either enter a state of 
fear or one of curiosity, and while in those states, 
our minds are so deeply and so easily impressed by 
that from which we are warned, that we give it onr 
whole attention. The result is we think so much 
about it that we beccnne almost completely absorbed 
in it; and we are carried away, so to q>eak, not away 
from the danger, but into it. 

When any one is going wrong, it is a mistake to 
warn him not to go further. It is also a mistake to 
leave him alone. The proper course is to call his at- 
toitioQ to something better, and fnune our conversar 
tion in such a way that he becomes wholly absorbed 
in the better. He will then forget his old mistakes. 



Your Fobobb and How to Usb Thsm 275 

his old faults and his old desires, and will give all 
his life and power to the bmlding of that better 
which has engaged his new interest. 

The same law inay^ be employed to prevent sick- 
ness and failure. When the mind becomes so com- 
pletely absorbed in perfect health that all sickness 
is forgotten, all the powers of mind will proceed to 
create health, and every trace of sickness will soon 
disappear. When the mind becomes so completely 
absorbed in higher attainments and in greater 
achievements that all thought of failnre is forgotten, 
all the forces of mind will begin to work for the 
promotion of those attainments and achievements. 
The person will be gaining ground every day, and 
greater success will positively follow. 

To cause the mind to forget the wrong, the leaser 
and the inferior, constructive conversation may be 
employed with unfailing results; in fact, such con- 
versation must be employed if the mind is to advance 
and develop. Our conversation must be in perfect 
accord with our ambitions, our desires, and onr 
ideals, and all our expressions mnat aim to promote 
the real purpose we have in view. 

It is the tendency of nearly every mind to try to 
make his friends perfect according to his own idea 
of perfection, and he usually proceeds by constantly 
talking to his friends about their faults, and what 
they should not do in order to become as perfect as 
his ideal. Parents, as a rule, do the same with their 



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276 YoTiB Forces and How to Usb Them 

children, not knowing that through this method 
many are made worse; and it is only those who are 
very strong in mind and diaracter that are not ad- 
versely aflfected by this method. 

To help our friends or our children to become ideal, 
we should never mention their faults. Onr conversa- 
tion should deal with the strong points of character 
and the greater possibilities of mind. We should so 
frame our conversation that we tend to make every- 
body feel there is something in them. Our conversa- 
tion should have an optimistic tendency and an as- 
cending tone. It should deal with those things in 
life that are worth while, and it should always give 
the ideal the greatest prominence. Weaknesses of 
human nature should be recognized as little as pos- 
sible, and should seldom, if ever, be mentioned. 
When people engage in destructive conversation in 
our midst we should try to change the subject, by 
calling their attention to the better side. There al- 
ways is another and a better side; and when exam- 
ined closely will be found to be far greater and in- 
finitely more important than the ordinary side. Ad- 
mirable qualities exist everywhere, and it will prove 
profitable to give tiiese our undivided attention. 



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Tke finl mark of a master mind U that he is 
able to promote hh ovm perpetual improvement. 
The second is that he is able to be strong, joyout 
and serene under ever}) arcumstance. 

The imagining faculty is the creative faculty 
of the mind, the faculty that creates pints, meth- 
ods and ideas. Our imagination therefore must 
always be clear, lofty, ivholeaome and construct- 
ive if i»e ivotild aeate mperior ideas and build 
for greater things. 

Before you can have greater success you must 
become a greater man. Before you can become 
a greater man you must reach out lorvard the 
nev and the greater along all lines; and this is 
possible only through the constructive use of im- 
agination. 

You get your best ideas when your mind actt 
in the upper story. And in all fields of action it 
is the best ideas that win. 



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CHAPTER XVni 

IMAGINATION AND THE MABTBB MIND 

The forceB of the human sTstem must have some- 
thing definite to work for; that is, they must have 
an ideal upon which to concentrate their attention, 
or some model or pattern to follow as they proceed 
■with their constructive actions. 

To form this model, it is the power of imagination 
that most be employed, and that power must, in each 
case, be applied constructively. What we imagine 
becomes a pattern for the creative energies of mind 
and personality, and as the creations of these en- 
ergies determine what we are to become and attain, 
we realize that the imaging faculty is one of the most 
important of all our faculties. We therefore can- 
not afford to lose a moment in learning how to apply 
it according to the laws of mental constmctiou and 
growth. 

To proceed, imagine yourself becoming and at- 
taining what yon wish to become and attain. This 
will give your energies a model, both of your greater 
future self and your greater future achievements. 
When you think of your future, always imagine suo- 
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Do,i,™ih,.Googlc 



280 YouK FoEOBS ahd How to Use Them 

cess and greater things, and have no fear as to re- 
sults. If you fear, you give your creative energies 
a model of failure, and they will accordinjfly proceed 
to create failure. Then we must also remember if 
we wish to succeed, our faculties must work success- 
fully, but no faculty can work successfully when filled 
with fear. It is only when constantly inspired by 
the idea of success than any faculty or power in the 
human system can do its best. 

To inspire our faculties with this idea, we should 
always imagine ourselves obtaining success. The 
picture of success should be placed upon all the walls 
o£ the mind, bo that the powers within us will see 
success, and success only as their goal. Hang up 
pictares in your mind that will inspire you to do 
your best; hang up pictures in your mind that will 
cause yon to think constantly of that which you de- 
sire to accomplish, and this you may do by imagin- 
ing yourself being that greater something that you 
want to be and doing that greater something that 
you want to do. 

An excellent practice is to use your spare moments 
in creating such pictures in your imagination and 
placing them in the most conspicuous position of 
your mind, so that all your faculties and powers oan 
see them at all times. We are alwa^ imagining some- 
thing, It is practically impossible to be awake with- 
out ima^injg something. Then wh^ not imagine 



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Your Fobces and How to Ubb Theh 281 

something at aJl times that will inspire the powers 
within US to do greater and greater things? 

To aid the imagination in picturing the greater, 
the hiji^er and better, we shonld "hitch onr wagon 
to a star." The star may he something qnite ont 
of reach as far as present circnmstances indicate, hut 
if we hitch onr wagon to something i|i such a lofty 
position, onr mind will begin to take wings. It will 
no longer be like a worm crawling in the dust. We 
shall begin to rise and continue to rise. 

The only thing that can cause the mind to rise is 
imagination. The only thing that can make the mind 
larger than it is, is imaginaton. The only thing that 
can make the mind act along new lines is imagination. 
This being true, it is unwise to use the imagination 
for any other pnrpose than for the best that we can 
think or do. 

In this connection, there are a few suggestions that 
wil! be found of special valne. First, make up your 
mind as to what yon really want in every respect. 
Determine what surroundings or environment yon 
want Decide upon the kind of friends you want 
and what kind of work yon wonld prefer. Make all 
those ideals so good and so perfect that you will 
have no occasion to change them. Then fix those 
ideals so clearly in mind that yon can see tiiem at 
all times, and proceed to desire their realization wil^ 
all the power of mind uid sonl. Make that your 
first step. 



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282 Your Foeces aito How to TJbb Them 

Your second step should be to imagine yourself 
living in those snrroimdings that yon have selected 
as your ideal; then make it a point to live in that 
imagiDation every moment of every day. Instead of 
imagining a number of nseless things during spare 
moments, as people usually do, imagine yourself liv- 
ing in those surroundings and tiiose ideals. Imagine 
yourself in the presence of friends that are exactly 
what you wish your ideal friends to he, and permit 
your fancy to mn as far as it may wish along all 
of those idealistic lines. If yon have not found your 
work, proceed to imagine yourself doing what you 
wish to do. If yon have already found your worit, 
imagine yonrself doing that work as well as you 
would wish, and imagine the coming of resnlts as 
large as your greatest desires could expect. Devote 
every moment of your spare time to the placing of 
those ideals before your attention, and you will give 
your power and forces something strong and definite 
to work for. Every mental force is an artist, and 
it paints aecoiding to the model What you im- 
agine is the model, and there is not a single mental 
action that is not inspired or called forth into ac- 
tion by some picture or model which the imagination 
has produced. 

The imagination can call forth the ordinary or the 
extraordinary. It can give the powers of your 
being an inferior model or an extraordinary model, 
and if the imagination is not directed to produce the 



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YouE Forces and How to Ubb Thbh 283 

extraordinary and the superior, it is quite likely to 
produce the ordinary and tiie inferi<»'. Your second 
tep, therefore, should be to imagine yourself actu- 
ally living in those surroondingg that you have se- 
lected as your ideal, and in actually beccmiing and 
doing what you are determined to become and do. 

This practice would, in the first place, give you a 
great deal of pleasure, because if you have definite 
ideals and imagine yourself attaining those ideals, 
you will certainly enjoy yourself to a marked degree 
for the time being. But in addition to that enjoy- 
ment, you will gradually and steadily be training 
your mind to work for those greater things. The 
mind will work for that which is uppermost in 
thought and imagination. Therefore, we should in- 
variably place our highest ideals uppermost, so that 
the whole of our attention may be concentrated upon 
those ideals, and all the powers of our mind and per- 
sonality directed to worii for those ideals. 

Your third step should be to proceed to apply the 
power of desire, the power of will, the power of sci- 
entific thought, and in brief, all your powers, in try- 
ing to realize those beautiful ideals that you continue 
to imagine as your own. Do as the ancient Hebrews 
did. First make your prediction. Then go to work 
and make it come true. What you imagine coucotu. 
ing your greater future is your prediction, and you 
can cause that prediction to come true if you apply 

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284 YouB FoBCBB AKD How 10 Ubb Tbeu 

all the power in your posseseion in working for its 
realization every day. 

The constructive use of imajpnation therefore will 
enable you to place a definite model or pattern be- 
fore the forces of your system, so that those forces 
may have something better and greater to work for. 
In brief, instead of permitting most of your eaei^es 
to go to waste and the remainder to follow any pat- 
tern or idea that may be suggested by your environ- 
ment, OT your own helter-skelter thinking, you will 
cause all your energy to work for the greatest and 
the best that you may desire. 

This is t^e first use of imagination, and it easily 
plaeee tliis remarkable faculty among the greatest 
in the human mind. Another use of the imagination 
is found in its power to give the mind something 
definite to think about at all times, so that the mind 
may be trained to always think of that which you 
really want to think; that is, through this use of the 
imagination, you can select your own thought and 
think your own thought at all times; and he who can 
do this Is gradually becoming a master mind. 

The master mind is the mind that thinks what 
it wants to think, regardless of what circumstances, 
environment or associations may suggest. The mind 
that masters itself creates its own ideas, thoughts 
and desires through the original use of imagination, 
or its own imaging faculty. The mind that does 
not master itself forms its thou^ts and desires af- 



Your Forces and How to Use Theu 285 

ter the llkeneBs of the impressions received through 
the senses, and is therefore controlled hy tiiose con- 
ditions from which snch impressions come; because 
as we think, so we act and live. The average mind 
usually desires what the worid desires without any 
definite thought as to his own highest welfare or 
greatest need, the reason being that a strong tendency 
to do likewise is always produced in the mind when 
the desires are formed in the likeness of snch im- 
pressions as are suggested by external conditions. 
It is therefore evident that tiie person who permits 
himself to be affected by suggestions will invariably 
form artificial desires; and to follow snch desires 
is to be mislead. 

The master mind desires only that which is con- 
ducive to real life and in the selection of its desires 
is never influenced in the least by the desires of 
the world. Desire is one of the greatest powers in 
human life. It is therefore highly important that 
every desire be normal and created for the welfare 
of the individual himself. But no desire can be 
wholly normal thaf is formed through the influence 
ot wiggestion. Snch desires are always abnormal 
to some degree^ and easily cause the individual to 
be misplaced. 

A great many people are misplaced. They do not 
occupy those places wherein they may be their best 
and accomplish the most. They are working at a dis- 
advantage, and are living a life that is far inferior' 



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286 Youa Foeces an» How to Use Them 

to what they are intended to live. The cause is fre- 
quently foond in abnormal or artificial desires. They 
have imitated the desii'es of others without consult- 
ing their present needs. They have formed the de- 
sire to do what others are doing by permitting their 
minds to be influenced by suggestions and impres- 
sions from the world, foi^tting what their present 
state of development makes them capable of doing 
now. By imitating the lives, habits, actions and de- 
sires of others, they are led into a life not their 
own; that is, they are misplaced. 

The master mind is never misplaced because he 
does not live to do what others are doing, but what 
he himself wants to do now. He wants to do only 
that which is condacive to real life, a life worth while, 
a life that steadily works np to the very Highest goal 
in view. 

The average mind requires a change of environ- 
ment before he can change his thought. He has to 
go stHQewhere or brin^ into his presence something 
that will suggest a new line of thinking and feel- 
ing. The master mind, however, can change his 
thought whenever he so desires. A change of scene' 
is not necessary, because such a mind is not controlled 
from without. A change of scene will not produce a 
change of thought in the master mind unless he so 
elects. The master mind changes his thoughts, ideals 
■>r desires by imaging upon the mind the exact like- 

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YouB Forces and How to Use Them 287 

nesB of the new ideas, the new thoughts and the new 
desires that have been selected. 

The secret of the master mind is foond wholly in 
the intelligent nse of Imagination. Man is as he 
thinks, and his thoughts are patterned after the pre- 
dominating mental images, whether those images are 
impressions suggested from without, or impressions 
formed by the ego acting from within. When man 
permits his thoughts and desires to be formed in 
the likeness of impressions received from without, 
he will be more or less controlled by environment 
and he wiU be in the hands of fate, but when he 
transforms every impression received from without 
into an original idea and incorporates that idea into 
a new mental image, he uses environment as a ser- 
vant, thereby placing fate in his own hands. 

Every object that is seen will prodnce an impres- 
^on upon the mind according to the degree of sus- 
ceptibility. This impressi<m will contain the nature 
of the object of which it is a representation. The na- 
ture of this object will be reproduced in the mind, and 
what has entered the mind will be expressed more 
or less throughout the entire system. Therefore, 
the mind that is susceptible to suggestions will re- 
prodace in his own mind and system conditions that 
are similar in natnre to almost everything that he 
may see, hear or feel. He will consequently be a re- 
flection of the world in which he lives. He will think, 
speak and act as that world may suggest; he will 



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288 YoxiB FoBOEB AMD How TO UsE Them 

float with the stream of that world wherever that 
stream may flow ; he will not be an original character, 
but an automaton. 

Every person that permits himself to be affected 
by suggestion is more or less an automaton^ and is 
more or less in the hands of fate. To place fate in 
his own hands, he must use saggestions intelligently 
instead of blindly following those desires and 
thoughts that his surroundings may suggest. We 
are surrounded constantly by saggestions of all kinds, 
because everything has the power to suggest some- 
thing to that mind that is susceptible, and we are all 
more or less susceptible in this respect. But there 
is a vast difference between permitting oneself to 
be susceptible to snggestion and training oneself to 
intelligently use those impressions that suggestions 
may convey. 

The average writer on suggestion not only ignores 
this difference, but encourages susceptibility to sug- 
gestion by impressing the reader with the remark 
that suggestion does control the world. If it is true 
that suggestion controls the world, more or less, 
we want to learn how to so use suggestion that its 
control of the human mind will decrease steadily; 
and this we can accomplish, not by teaching people 
how to use Buji^stion for the influencing of other 
minds, but in using those impressions conveyed by 
suggestion in the reconstruction of their own minds. 
Suggestion is a part of life, because everything has 

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YouB F0BCE8 AND How TO UsB Theh 289 

the power to suggest, and all minds are open to im- 
pressions. Nothing therefore can be said against 
suggestion by itself. Suggestion is a factor in our 
midst; it is a necessary factor. The problem is to 
train ourselves to make intelligent use of the im- 
pressions received, instead of blindly following the 
desires produced by those impressions as the major- 
ity do. 

To proceed in the solnti<Hi of this problem, never 
permit objects discerned by the senses to reproduce 
themselves in your mind against your will. Form 
your own ideas about what you see, hear or feel, and 
try to make those ideas superior to what was sug- 
gested by the objects discerned. When you see evil 
do not form ideas that are in the likeness of that evU ; 
do not think of the evil as bad, but try to onderstand 
the forces that are back of that evil— forces that are 
good in ihemselves, though misdirected in their pres- 
ent state. By trying to understand the nature of 
the power that is back of evil or adversity, you will 
not form bad ideas, and .therefore wUl feel no bad 
effects from experiences that may seem imdesirable. 
At the same time, yon will think your own thought 
about the experiences, thereby developing the power 
<^ the master mind. 

Surround yourself as far as possible witH those 
things that snggest the superior, but do not permit 
such suggestions to determine your thought about 
the superior. Those snperior impressit^ig that are 

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290 YOUB FOHCEB AKD HoW TO UsB TheM 

suggested by snperior environment should be used 
in forming still more superior thoughts. If you wish 
to be a master mind, your thought must always be 
higher than the thought your environment may sug- 
gest, no matter how ideal that environment may be. 
Every impression that enters the mind through the 
senses should be worked out and should be made 
to serve the mind in its fullest capacity. In this way 
the original impression will not reproduce itself in 
the mind, hut will become instrumental in giving 
the mind a number of new and superior ideas. 

To work out an impression, try to see through its 
whole nature. Look at it from every conceivable 
point of view, and try to discern its actions, tenden- 
cies, possibilities and probable defects. Use your 
imagination in determining what you want to think 
or do, what you are to desire and what your tenden- 
cies are to be. Enow what you want, and then im- 
age those things upon the mind constantly. This 
will develop the power to think what you want to 
think, and he who can think what he wants to think 
is on the way to becoming what he wants to bectmie. 

The principal reason why the average person does 
not realize his ideals is because he has not learned 
to think what he wants to think. He is too much 
affected by the suggestions tiiat are about him. He 
imitates the world too much, following desires that 
are not his own. He is therefore mislead and mis- 
placed. Whenever you permit yourself to think what 



YouE Forces and How to Use Them 291 

persons, things, conditions or circumstances may sug- 
gest, you are not following what you yourself want 
to think. You are not following your own desires 
but horrowed desires. You will therefore drift into 
strange thinking, and thinking that is entirely dif- 
ferent from what you originally planned. To obey 
the call of every suggestion and permit your mind 
to be carried away by this, that or the other, will 
develop the tendency to drift until your mind will 
wander. Concentration will be almost absent and 
you will become wholly incapable of actually think- 
ing what you want to think. One line of constructive 
thinking wUl scarcely be begun when another line 
will be suggested, and you will leave the unfinished 
task to begin something else, whidi in turn will be 
left incomplete. Nothing, therefore, will be accom- 
plished. 

To become a master mind, think what yon want 
to think, no matter what your surroundings may 
suggest; and ctmtinne to think what you want to 
think until that particular line of thought or action 
has been completed. Desire what you want to desire 
and impress that desire so deeply upon consciousness 
that it cannot possibly be disturbed by those foreign 
desires that environment may suggest; and continue 
to express that desire with all the life and power 
that is in you until you get what you want. When 
you know that you are in the right desire, do not 
permit anything to influence your mind to change. 

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292 TouB Forces and How to Use Them 

Take such suggestions and convert them into the de- 
sire you have already decided upon, thereby giving 
that desire additional life and power. Never close 
yonr mind to impressions from without. Keep the 
mind open to the actions of all those worlds that 
may exist in your sphere and try to gain valuable 
impressions from every source, but do not blindly 
follow those impressions. Use them constructively 
in building up yoor own pyst^n of original thought. 
Think what you want to think, and so use every im- 
pression you receive that you gain greater power to 
think what you want to think. Thus you will grad- 
ually become a master mind. 



Do,i,™ih,.Googlc 



FoUow the viVoR of the kuL Be true to your 
iJeah no matter nhat maji happen now. Then 
thingi will take a tarn and the very things jioti 
wanted to happen vill happen. 

The ideal hat a poaihe drawing power to- 
wards the higher, the greater and the tupertor. 
Whoever gives hit attention constantly to the 
ideal, therefore, will steadily rise in the scale. 

Take things at Otey are today and proceed 
at once to make them better. 

Expect t/»ery change to lead you to something 
belter and it wilL As your failh it to ihall it be. 

To be human it not to be wedf. To be hu- 
man is to be all that there is in man, and the 
greatness that is contained in the whole of man 
it marvelous indeed. 



s 




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Do,i,™ih,.Googlc 



CHAPTER XIX 

THB HIQHEB VOBOES tS TSJlH 

It is the most powerful among the forces of the 
liiunan system that we least understand, and though 
this may seem unfortunate, it is not annatoral. All 
advancement is in the ascending scaJe. We learn the 
simplest things first and the least valuable In the be- 
ginning. Later on, we leam that which is more impor- 
tant. We find therefore the greatest forces among 
those that are almost entirely hidden, and for that 
reason they are sometimes called the hidden forces, 
the finer forces, or the higher forces. 

As it is in man, so it is also in nature. We find 
the most powerful among natural forces to be prac- 
tically beyond comprehension. Electricity is an il- 
lustration. There is no greater force known in na- 
ture, and yet no one has thus far been able to deter- 
mine what this force actually is. The same is true 
with regard to other natural forces; the greater they 
are and the more powerful they are, the more difS- 
cult it is to miderstand them. In the human system, 
there are a number of forces, of exceptional vaiue 
that we know nothing about; that is, we do not 
295 



Do,i,™ih,.Googlc 



296 YouE PoBCEs AND How TO Use Them 

understand their real nature, bat we can leam enongh 
abont the action, the purpose and the possibilities 
of those forces to apply them to practical life; and 
it is practical application with which we are most 
concerned. 

The fieid of the finer forces in mind may be termed 
the nnconscions mental field, and the rastness of this 
field, as well as the possibilities of its functions, is 
realized when we leam that the greater part of our 
mental world Is unconscious. Only a fraction of the 
mental world of man is on the surface or up in con- 
scioQsness; the larger part is snbmei^d in the 
depths of what might be called a mental sea of snb- 
conscioQsness. AH modem psychologists have come 
to this conclusion, and it is a fact that any one can 
demonstrate in his own experience if he will take the 
time. 

In the conscious field of the human mind, we find 
those actions of which we are aware during what 
may be called our wide-awake state; and they are 
seemingly insignificant in comparison with the ac- 
tions of the vast unconscious world, though our con- 
scious actions are foimd to be highly important 
when we leam that it is the conscious actions that 
originate unconscious actions. And here let us re- 
member that it is our unconscious actions that de- 
termine our own natures, our own capabilities, as 
well as oar own destiny. In our awakened state we 
continue to think and act in a small mental field, 



Do,i,™ih,.Googlc 



YouB FoBOEs AND How TO tfsE Them 297 

but all of those actions are constantly having their 
effect npon this vast uneonscions field that is found 
beneath tiie mental surface. 

To realize the existence of this unconscious mental 
world, and to realize our power to determine the 
actions of that world, is to awaken within us a feel- 
ing that we are many times as great and as capable 
as we thought we were, and the more we think of 
this important fact, the larger becomes our conscious 
view of life and its possibilities. 

To illustrate the importance of the unconscious 
field and your finer forces, we will take the force of 
love. No one understands the nature of this force, 
nor has any one been able to discover its real origin 
or its actual possibilities; nevertheless, it is a force 
that is tremendously important in human life. Its 
actions are practically hidden, and we do not know 
what constitutes the inner nature of those actions, 
but we do know how to control those actions in a 
measure for our own good; and we have discovered 
that when we do control and properly direct the ac- 
tions of love, its value to everybody concerned is 
multiplied many times. It is the same with a nimiber 
of other forces with which we are familiar. They 
act along higher or finer lines of human conscious- 
ness, and they are so far beyond ordinary compre- 
hension that we cannot positively know what they 
are. But we do know enough about them to control 
them and direct them for our best and greatest' good. 



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298 Your Foboes amd How to Use Them 

In like manner, the unconsdons mental field, though 
beyond scientific analysis, is snffidently understood 
as to its modes of action, bo that we can control and 
direct those actions as we may choose. When we 
analyze what comes forth from the unconscious field 
at any time, we find that it is invariably the result 
of something that we caused to be placed in that 
field daring some past time. This leads up to the 
discovery of unconBcious mental processes, and it 
is not difficult to prove the existence of such proc- 
esses. 

Many a time ideas, desires, feelings or aspirations 
come to the surface of thought that we are not aware 
of having created at any time. We come to the con- 
clusion, therefore, that they were produced by some 
unconscious process, bnt when we examine those 
ideas or desires carefully, we find that they are 
simply effects corresponding exactly with certain 
causes that we previously placed in action in our 
conscious world. When we experiment along this 
line we find that we can produce a conscious process 
at any time, and through deep feeling cause it to 
enter the unconscious mental world. In that deeper 
world, it goes to work and produces according to its 
nature, the results coming back to the surface of our 
conscious mentality days, weeks or months later. 
The correspondence between conscious and uncon- 
scious mental processes may be illustrated by a sim- 
ple movement in physical action. If a physical move- 



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YouK FoECEs AND How TO Ube Theu 299 

ment began at a certain point, and was caused to 
act with a circular tendency, it would finally come 
back to its starting point. It is the same with every 
conscious action that is deeply felt. It goes out into 
the vastness of the unconscious mental field, and 
having a circular tendency, as all mental actions 
have, it finally comes back to the point where it 
began; and in coming back, brings with it the result 
of every unconscious experience through which it 
passed on its circular journey. 

To go into this subject deeply, and analyze every 
phase of it would be extremely interesting; in fact, 
it would be more interesting than fiction. It would 
require, however, a large book to do it justice. For 
this reason, we can simply touch upon the practical 
side of it, but will aim to make this brief outline suf- 
ficiaitly clear to enable any one to direct hia uncon- 
scious process in such a way as to secure the best 
results. 

Every mental process, or every mental action, that 
takes place in our wide-awake consciousness will, if 
it has depth of feeling or intensity, enter the uncon- 
scious field, and after it has developed itself accord- 
ing to the line of its original nature, will return to 
the conscious side of the mind. Here we find the 
secret of character building, and also the secret of 
building faculties and talents. Everything that is 
done Iq the conscious field to improve the mind, char- 
acter, conduct or thought will, if it has sincerity and 

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300 YOUE FOECEB AMD HoW TO UsE TbeU 

depth of feeling, enter the unconscions field; aod 
later will come back with fully developed qnalitiea, 
which when in expression, constitates character. 
Many a man, however, after trying for some time to 
improve himself and seeing no results, becomes dis- 
couraged. He forgets that some time always inter- 
venes between the period of sowing and the period 
of reaping. What he does in the conscious field to 
improve himself, constitutes the sowing, when those 
actions enter tiie conscious field to be developed; and 
when they come back, it may be weeks or months 
later, the reaping time has arrived. Many a time, 
after an individual has given up self-improvement, 
he discovers, after a considerable period, that good 
qualities are begimiing to come to the surface in his 
nature, thereby proving conclusively that what he 
did months ago along that line was not in vain. The 
results of past efforts are be^nning to appear. We 
have all had similar experiences, and if we would 
carefully analyze such experiences, we would find 
that not a single conscious process that is sufficiently 
deep or intense to become an unconscious process will 
fail to come back finally with its natural results. 
Many a time ideas come into our minds that we 
wanted weeks ago, and could not get them at that 
time; but we did place in action certain deep, strong 
desires for those ideas, at that particular time, and 
though our minds were not prepared to develop those 



Doiii--,-',ih,.Googlc 



YouK Forces and How to Use Them 301 

ideas at once, they finally were developed and came 
to the surface. 

The fact that this process never faUs indicates the 
valne of giving the mind something to work ont for 
fnture need. If we have something that we want to 
do months ahead, we should give the mind definite 
instruction now and make those instmctions so deep, 
that they will become unconscious processes. Those 
miconscious processes will, according to directions, 
work out the ideas and plans that we want for that 
future work, and in the course of time, will bring re- 
snlts to the surface. To go into detail along the line 
of this part of our study would also be more interest- 
ing than fiction, but again, a large book would be re- 
quired to do it justice. However, if we make it a 
practice to place in action our best thoughts, our 
best ideas and our best desires now and every mo- 
ment of the eternal now, we will be f^ving the uncon- 
scious mental field something good to work for at all 
times; and as soon as each product is finished, or 
ready to be delivered from the unconscious world, 
it will come to the surface, and will enter the con- 
scious mind ready for use. 

Some of the best books that have been written 
have been worked out during months of unconscious 
.mental processes; the same is true with regard to 
inventions, dramas, musical compositions, business 
plans, and in fact, anything and everything of im- 
portance that could be mentioned. Every idea, every 

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S02 YouB FoacEs and How to Use Thbm 

thought, every feeling, every desire, every mental 
action, may, under certain circumstances, produce 
an unconscious process corresponding with itself, and 
this process will in every instance bring ba<^ to con- 
sciousness the result of its work. When we realize 
this, and realize the vast possibilitiea of the uncon- 
scioas field, we will see the advantage of placing in 
action as many good unconscious processes as pos- 
sible. Give your unconscious mental world some- 
thing important to do every hour. Place a new seed 
in that field every minute. It may take weeks or 
months before that seed brings forth its fruit, but it 
wiil bring forth, after its kind, in dne time without 
fail. 

We understand, therefore, how we can build char- 
acter by sowing seeds of character in this field, and 
how we can, in the same way, build desirable con* 
duct, a different disposition, different mental tend- 
encies, stronger and greater mental faculties, and 
more perfect talents along any line. To direct these 
unconscious processes, it is necessary to apply the 
finer forces of the system, as it is those forces that 
invariably determine bow those processes are to act. 
Those forces, however, are very easily applied, as all 
that is necessary in the beginning is to give atten- 
tion to the way we feel. The way we feel determines 
largely what our finer forces are to be and how they 
are to act, and there is not an hour when we do not 
feel certain energies at work in our system. All the 

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Your Fobces ahd How to Use Them 303 

finer forces are controlled by feeling. Try to feel 
what yon want done either in the consoioos or the 
unconscions mental fields, and you will place in ac- 
tion forces that correspond to what you want done. 
Those forces will enter the unconscious mental world 
and produce processes through which the desired re- 
sults will be created. 

Whenever you want to redirect any force that is 
highly refined, you must feel the way you want that 
force to act. To illustrate, we will suppose you have 
certain emotions in your mental world that are not 
agreeable. To give the energies of those ^notions a 
new and more desirable force of action, change your 
emotions by giving your whole attention in trying to 
feel such emotions as yon may desire. And here let 
us remember that every emotion that comes up in the 
system is teeming with energy; but as most emotions 
continue to act without any definite control, we real- 
ize how much energy is wasted through uncarbed 
emotions. "We know fnnn experience, that whenever 
we give way to our feelings, we become weak. The 
reason is that every uncontrolled feeling wastes 
energy. A great many people who are very intense 
in their feelings, actually become sick whenever they 
give way to strong or deep emotions. On the other 
hand, emotions that are controlled and properly di- 
rected, not only prevent waste, but will actually in- 
crease the strength of mind and body. Here is a 
good practice. Whenever you feel the way you do 

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304 Your Forces and How to Use Them 

not wish to fee], begin to think deeply and in the 
most interesting manner possible, of those things 
that you wish to accomplish. If you can throw your 
whole soul, so to speak, into those new directions, 
you will soon find your undesired feelings disappear- 
ing completely. Every individual should train him- 
self to feel the way he wants to feel, and this is 
possible if he will always direct his attention to 
something desirabie whenever undesired feelings 
come up. Through this practice he will soon get 
such full control over his feelings that he can always 
feel the way he wants to feel, no matter what the 
circumstances may be. He will thus gain the power 
not only of controlling his emotions and using con- 
structively all those energies that invariably appear 
in his emotions, but be will also have found the 
secret of continued happiness. Whenever mental 
energy moves in a certain direction, it tends to build 
up power for good along that line. We realize there- 
fore the value of directing all our attention upon 
those things in mind, character and life that we wish 
to build and develop. 

In building character we find the results to be ac- 
cumulative; that is, we make an effort to improve 
our life or conduct, and thereby produce an uncon- 
scioas process, which will later on, give us more 
strength of character to be and live the way we wish 
to be and live. This in turn will enable ua to pro- 
duce more and stronger unconscious processes ^long 



YouB FoBCES AND How lo UsE Them 305 

the line of character building, which will finally re- 
turn with a greater nmnber of good quaJities. The 
result of this action will be to give us more power to 
build for a still greater character, and so this process 
may be continued indefinitely. 

The same is true with regard to building the mind. 
The more you baild the mind, the greater becomes 
your mental power to build a still greater mind; but 
in each case, it ie the unconscious process that must 
be produced in order that the greater character or 
greater mind may be developed from within. In 
this connection, it ia well to remember that the prin- 
cipal reason why so many people fail to improve 
along any line is because their desires or efforts for 
improvement are not sufficiently deep and strong to 
become unconscious processes. To illustrate, it is 
like placing seed on stony ground. If the seed is 
not placed in good, deep soil it will not grow. Yon 
may desire self-improvement for days, but if those 
desires are weak or superficial, they will not enter 
the unconscious field; and no action, however good 
it may be, if it fails to enter the unconscious field, 
will also fail to produce results along the line of 
self-improvement. 

With regard to the building of character, we must 
also remember tliat character determines in a large 
measure the line of action of all the other forces in 
the human system. If your character is strong and 
well developed, every force that you place in action 



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306 YouB FoBCBs and How to Usa Thsu 

will be constmctiye; while if yonr character is weak, 
practically all your forces will go astray. This is 
not tme in the moral field alone, bnt also in the field 
of mental achievement. If the character is weak, 
your ability will be mostly misdirected no matter 
how bard you may work, or how nncere yon may be 
in yonr effort to do yonr best This explains why a 
great many people do not realize their ideals. They 
have paid no attention to character building, and 
therefore, neariy every effort that they may have 
made in trying to woi^ up towards their ideals, has 
been misdirected and sent astray. Whatever our 
ideals may be therefore, or how great our desires 
may be to realize those ideals, we most first have 
character; and even thouj^ we may be able to place 
in action the most powerful forces in the human 
system, we will not get results until we have char- 
acter. It is character alone that can give the powers 
of man constructive direction, and it is a well-known 
fact that those people who have a strong, firm, well- 
developed character easily move from the good to 
the better, no matter what the circumstances. 

What may be called the higher forces in man act 
invariably through our most sublime states of con- 
sciousness, and as it is these higher forces that en- 
able man to become or accomplish more than the 
average, it is highly important that we attain the 
power to enter sublime consciousness at frequent in- 
tervals. No man or woman of any worth was ever 



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Youtt PoRCES AND How TO UsE Them 307 

known, who did not have experience in these sub- 
lime states; in fact, it is impossible to rise above the 
ordinary in life or achievement without drawing, 
more or less, upon the higher realms of conscious- 
ness. People are sometimes criticised for not being 
on the earth all the time, but it is necessary to get 
above the earth occasionally in order to find some- 
thing worth while to live for and work for while upon 
earth. The most powerful forces in hmnaa life can be 
be drawn down to earth for practical use, but to get 
them we must go to the heights frequently. No one 
can write music unless his consciousness touches the 
sublime. No one can write real poetry unless he has 
the same experience. No one can evolve ideas worth 
while unless his mind transcends the so-called prac- 
tical sphere of action, and no individual can rise in 
the world of attainment and achievement unless his 
mind dwells almost constantly on the verge of the 
sublime. Examine the minds of people of real worth, 
people who have something in them, people who are 
beyond the average, people who are rising in the 
scaie, people whom we truly admire, people that we 
look up to, people who occupy high positions— posi- 
tions that they have actually won through merit— 
and we find in every instance, that their minds touch 
frequently the sublime state of consciousness. When 
we touch that state, our minds are drawn up above 
the ordinary, and mental actions are developed and 
worked out that are superior to ordinary or average 

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308 YOUB FOBCEB AND HoW TO USB TheM 

mental actions. It is therefore simply understood 
that experience in sublime consciousness if properly 
employed, will invariahly ma^e man greater and 
better. 

When we look upon a man that we can truthfully 
eay is a real man, we find that sometiiing nnnsnal has 
been or is being expressed in his personality; and 
that something xmusnal is hidden in every personal- 
ity. It is a hidden power, a hidden force, which, 
when placed in action, gives man superior worth, 
both as to character, ability and life. Beal men and 
real women, people who are real in the true sense of . 
the term, are always bom from the sublime state of 
consciousness; that is, they have, through coming in 
contact with higher regions of thought, evolved 
greater worth in their own minds and personalities; 
and as this possibility is within reach of every man 
or woman, we see the importance of dealing thor- 
ou^y with these hi^er powers in human nature. 

Whenever we touch those finer states in the upper 
ref^ons of the mind, we invariably feel that we have 
gained something superior, something that we did 
not possess before; and the gaining of that some- 
thing invariably makes life stronger as well as finer. 
The ordinary has been, in a measure, overcome, and 
that which ia beyond the ordinary is being gradually 
evolved. If we would rise in the scale in the fullest 
and best sense of the term, we must pay close atten- 
tion to those higher forces and make it a practice to 

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YouK FoBOiB AND How TO UsB Tbeu 309 

enter frequently into close touch with higher states 
of consciousness; in fact, we simply must do it, be- 
cause if we do not, we will cwitinue to move along a 
very ordinary level. Then we must also heax in 
mind that it is onr purpose to use all the forces we 
possess, not simply those that we can discern on the 
outside or that we are aware of in external consdons- 
ness, but also those finer and more powerful forces 
which we can control and direct only whrai we ascend 
to the heights. 

In dealing with these greater powers in man, it 
will be worth our while to reconsider briefly the 
psychological field. As long as the mind acts on the 
surface of consciousness, we have very iittle control 
of those finer elements in. human life, but when the 
mind goes into the depths of feeling, into the depths 
of realization, or into what is called the psycholog- 
ical field, then it is that it touches everything that 
has real worth or that has the power to evolve, pro- 
duce or develop still greater worth. It is the active 
forces of the psychological field that determine every- 
thing that is to take place in the life of man, both 
within himself and in his external destiny. We must 
therefore learn to act through the psychological field 
if we would master ourselves and create our own 
future. 

The psychological field can be defined as that field 
of subconscious action that permeates the entire per- 
sonality, or that fills, 80 to speak, every atom of tiie 

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310 You» FoBOES ASD How TO Use Them 

physical man on a finer plane. The psychological 
field iB a finer field, penneating the ordinary tan- 
gihie physical elements of life, and ve enter this field 
whenever onr feelings are deep and sincere. The 
fact that the psychological field determines real 
worth, as well as the attainment of greater worth, 
is easily demonstrated in erery day experience. 
When a man has anything in him, his nature is al- 
ways deepk The same is true of people ot refinement 
or cnltnre; there is depth to their natures, and the 
man of cbaractor invariably lives in that greater 
world of life and power that is back of, or beneath, 
the surface of cmscioosness. If there is something 
in yon, yon both live and act throng the deeper 
realms of yonr life, and those realms constitute the 
psychological field. 

Among the many important forces coming directly 
through emotion or feeling, one of the most valuable 
is that of enthusiasm. ]ji the average mind, enthusi- 
asm runs wild, bat we have found that when this 
force is properly directed it becomes a great con- 
structive power. When you aie enthusiastic about 
something, it is always about something new or 
something better— something that holds possibilities 
that you did not realize before. Your enthusiasm, if 
properly directed, will naturally cause your mind to 
move towards those possibUities, and enthusiasm is 
readily directed when you concentrate attention ex- 
clusively upon that something new that inspires en- 

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YOUB FOBCES AND HoW TO UsE ThEM 311 

thuaiasm. By turning your attention upon the thing 
that produces enthusiasm, the mind will move for- 
ward toward those greater possibilities that are dis- 
cerned. This forward movement of the mind will 
tend to renew and enlarge the mind so that it will 
gain a still greater conception of those possibilities. 
This will increase your enthusiasm, which will in 
turn impel your mind to move forward still further 
in the same direction. Thus a still larger conception 
of those possibilities will be secured, which in turn 
will increase your enthusiasm and the power of your 
mind to take a third step in advance. We thus 
realize that if enthusiasm is directed upon the pos- 
sibilities that originally inspired that enthusiasm, we 
will not only continue to be enthused, but we will in 
that very manner, cause the mind to move forward 
steadily and develop steadily, so that in time it will 
gain sufficient poWer to actually work out those pos- 
sibilities upon which attention has been directed. In 
this connection, we must also remember that we can 
grow and advance only as we pass into the new. It 
is new life, ne# thought, new states of consciousness 
that are demanded if we are to take any steps at all 
in advance, and as enthusiasm tends directly to in- 
spire the mind to move towards the new, we see 
how important it is to continue, not only to live in 
the spirit of enthusiasm, but to direct that spirit 
upon the goal in view. It is invariably the enthusi- 



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312 YOUB POBCES AND HoW TO UsE ThEM 

astio mind that moves forward, that does things, and 
that secures results. 

Two other forces of great value, belonging to this 
group, are appreciation and gratitude. Whenever 
you appreciate a certain thing you become conscious 
of its real quality, and whenever yon become con- 
scious of the quality of anything, you begin to de- 
velop that quality in yourself. When we appreciate 
the worth of a person, we tend to impress the idea 
of that worth in our own minds, and thereby cause 
the same effect to be produced, in a measure, in oar- 
selves. The same Is true if we appreciate our own 
worth, in a sensible and constructive manner. If we 
appreciate what we already are, and are ambitions 
to become still more, we focus our minds upon the 
greater, and employ what we already possess as 
stepping stones towards the greater attainment; but 
when we do not appreciate ourselves, there are no 
stepping stones that we can use in attaining greater 
things. We thus realize why people that do not ap- 
preciate themselves never accomplish much, and why 
they finally go down grade in nearly every instance. 

When we appreciate the beautiful in anything, we 
awaken our minds to a higher and better understand- 
ing of the beautiful. Our minds thus become, in a 
measure, more beautiful. The same is true with re- 
gard to any quality. Whatever we appreciate, we 
tend to develop in ourselves, and here we find a re- 
markable aid to the power of conc^itration, because 



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YocB FoBCEB AND How TO UsB Thbm 313 

we always concentrate attention perfectly, naturally 
and thoroughly upon those things that we fully ap- 
preciate. Thus we understajid why it is that we 
tend to develop in onrselves the thia^ that we ad- 
mire in others. 

Whenever you feel grateful for anything, you al- 
ways feel nearer to the real quality of that particu- 
lar thing. A person who is ungrateful, however, al- 
ways feels that there is a wall between himself and 
the good things in life. Usually there is such a wall, 
though he has produced it himself through his in- 
gratitude. But the man who is grateful for every- 
thing, places himself in that attitude where he may 
come in closer contact with the best things every- 
where; and we know very well that the most grate- 
ful people always receive the best attention every- 
where. We all may meet disappointment at some 
time and not get exactly what we wanted, but we 
shall find that the more grateful we are, the less 
numerous will those disappointments become. It has 
been well said that no one feels inclined to give bis 
best attention to the man who is always "knocking," 
and it is literally true. On the other hand, if yon 
are really grateful and mean it, it is very seldom that 
you do not receive the best attention from everybody 
wherever you may go. 

The most important side of this law, however, ia 
fonnd in the fact that the more grateful you are tat 
everything good that cornea into yonr life, the more 



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314 YoTm FoBCEs and How to Use Theu 

closely you place your mind in contact with that 
power in life that can produce greater good. 

Another among the finer forces is that of aspira- 
tion. No person should fail to aspire constantly 
and aspire to the very highest that he can possibly 
awaken in his life. Aspiration always tends to ele- 
vate the miad and tends to lift the mind inte larger 
and greater fields of action. And when the mind 
finds itself in this lai^er field of action, it will nat- 
urally gain power to do greater things. We all real- 
ize that so long as we live down in the lower story^ 
we can not accomplish very much; it is when we 
lift our minds to the hi^er stories of the human 
structure that we begin to gain possession of ideas 
and powers through which greater things may be 
achieved. 

The same is true of ambition. Ambition not only 
tends to draw the mind up into higher and larger 
fields, but also tends to build up those faculties 
through which we are to work. If you are tremen- 
dously ambitious to do a certain thing, the force of 
that ambition will tend to increase the power and 
abUity of that faculty through whicE your ambition 
may be realized. To illustrate, if you are ambitious 
to succeed in the business world, the force of that 
ambition, is very strong, will constantly make your 
business faculties stronger and more able, so that 
finally your business ability will have become suffi- 
ciently great to carry your ambition through. Yon 



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ToVR Forces and How to tTsE Them 315 

cannot be too ambitiotis, provided yon are ambitious 
for something definite and continue to give your 
whole life and soul to that which you expect or de- 
sire to accomplish through that ambition. When we 
know the power of ambition, and know that anybody 
can be ambitious, we irealize that any one can move 
forward. No matter what his position may be, or 
where he may be, he can, through the power of ambi- 
tion begin to gain groniid, and continue to gain 
ground indefinitely. The average mind, however, 
has very little ambition, and makes no effort to 
aronse this tremendous force; but we may depend 
upon the fact that when this force is fully aroused 
in any mind, a change for the better must positively 
come before long. 

The force of an ide^ is another among the finer 
forces that should receive constant and thorough at- 
tention. When you have an ideal and live for it 
every second of your existence, yon place yourself 
in the hands of a drawing power tiiat is immense, 
and that power will tend to draw out into action 
every force, power and faculty that you may possess, 
eapecially those forces and qualities that will have 
to he developed in order that you may realize that 
ideal. 

Have an ideal, and the highest that you can pic- 
ture. Then worship it every hour with your whole 
soul. Never come down, and do not neglect it for a 
moment. We all kuow very well that it is the people 



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316 YouB FoBCEs AHD How TO UsK Theh 

who actually worship their high ideate with mind 
and heart and soul that finally realize those ideals. 
It is snch people who reach the hi^ places and the 
reason why is easily explained. Oiye your attention, 
or rather, your whole life to some lofty ideal, and 
yon will tend to draw into action all the finer and 
' higher forces of yonr system— those forces that can 
create greater ability, greater talent, greater genins 
—those forces that can increase your capacity, bring 
into action all your finer elements and give yon supe- 
rior power and superior worth in every sense of the 
term— those forces which, when aroosed, cannot pos- 
itively fail to do the work you wish to have done. 

A fact well known in this connection is that when 
the mind ia turned persistently upon a certain ideal, 
every power that is in you begins to flow in that 
direction, and this is the very thing yon want. When 
we can get all that is in us to work for our ideals 
and to work towards our ideals, then we shall posi- 
tively reach whatever goal we have in view. 

Closely connected with our ideals, we find our 
visions and dreams. The man without a vision will 
never be anything but an ordinary man, and the peo- 
ple who never dream of greater things, will never 
get beyond ordinary things. It is oar visions and 
dreams that lift our minds to lofty realms, that 
make ns feel that there is something greater and 
better to work for; and when we become in- 
spired with a desire to work for greater and better 



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Your Forces and How to Use Them 317 

things, we will not only proceed to carry out those 
desires, but will finally secure sufficient power to 
fulfill those desires. "The nation that has no vision 
shall perish." This is a great troth that we have 
beard a thousand times, and we know the reason 
why; but the same truth is applicable to man. If he 
has no vision, he will go down; but if he has visions, 
the highest and most perfect visions he can possibly 
imagine, and lives constantly for their realization, 
he will positively ascend in the scale. He will be- 
come a greater and a greater man^ and those things 
that were at one time simply dreams, will, in the 
course of time, become actual realities. 

The power of love is another force in this bi^er 
group that is extremely valuable, and the reason is 
that it is the tendency of love to turn attention upon 
the ideal, the beautiful and the more perfect. When 
yon love somebody, you do not look for their faults; 
in fact, you do not see their faults. Your whole at- 
tention is tamed upon their good qualities, and here 
let us remember that whatever we continue to see in 
others, we develop in ourselves. The power of real 
love always tends to draw out into expression the 
finer elements of mind, character and life. For that 
reason, we should always love, love much, and love 
the most ideal and the most perfect that we can 
discover in everybody and in everything that we 
may meet in life. We have all discovered that when 
a man really lovee an ideal woman, or the woman 



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318 Your Foeceb and How to Use Them 

that constitutes his ideal, he iavariahly becomes 
stronger in character, more powerful in parsMiality, 
and more able in mind. When a womim loves an 
ideal man, or her ideal, she invaxiably becomes more 
attractive. The beautiful in her nature comes forth 
into full expression and many times the change is so 
great that we can hardly believe that she is the same 
woman. The power of love, if genuine, constant and 
strong, tends to improve everything in human life; 
and as this power is one of the higher forces in 
human nature, we readily understand the reason 
why. We can therefore without further comment, 
draw our own conclusions as to how we will use this 
power in tiie future. 

The iMt of these finer forces that we shall men- 
tion, and possibly the strongest, is that of faith; but 
we must remember if we wish to use this force, that 
faith does not constitute a belief or any system of 
beliefs ; it is a mental action— an acticm that goes into 
the very spirit of those things which we may think 
of or apply at the time we exercise faith. When you 
have faith in yourself you place in action a force that 
goes into the very depth of your being and tends to 
arouse all the greater powers and finer elements that 
you may possess. The same is true when you have 
faith in a certain faculty or in a certain line of ac- 
tion. The power of faith goes into the spirit of 
things and makes alive, so to speak, the all that is 
in you. The power of faith also produces perfect 



YonR Forces and How to Use Them 319 

concentration. Whenever yon have faith along a 
certain line, yon concentrate perfectly along that 
line, and you caase all the power that is in your mind 
or system to work for the one thing you are trying to 
do. It has been discovered that the amoont of energy 
latent in the bmnan system is nothing less than 
enormous, and as faith tends to arouse all this en- 
ergy, we realize how important and how powerful is 
faith. 

The effect of faith upon yourself therefore is bene- 
ficial in the highest and largest sense, but this is not 
its only effect. The more faith you have in your- 
self, the more faith people will have in yon. If yon 
have no confidence in yourself yon will never inspire 
confidence in anybody; but if yon thoroughly believe 
in yourself, people will believe in yon and in your 
work. And when people believe in you, you can ac- 
complish ten times as much as when they have no 
confidence in you whatever. 

When a man has tremendous faith in himself, he 
becomes a live wire, so to speak. It is such a man 
that becomes a real and vital power wherever he may 
live or go. It is such a man who leads the race on 
and on. It is snch a man who really does things, 
and it is people of such a type that we love the best. 
They invariably inspire others to love the nobler 
life and to attempt greater things in life, and for 
this reason their presence is of exceptional v::.!ue to 
the progress of the race. To go into details, how- 

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320 YouB FoBCEs and How to Use Them 

ever, is not necessary. We all know and appreciate 
the value of faith. We all know that it is one of the 
hi^est and one of th* greatest forces that man can 
exerdse; we therefore realize how important it he- 
comes to train onrselTes to have nnbonnded faith in 
everything and in everybody at all times, and under 
all circnmstanceg. 



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With AU Th FaalU 1 Love Thee SUtt 

Thus mgt the poet, ani i»e call him tenti- 
menlal; ihu is, at firU thought we do. But upon 
tecond thought ve change oar mbtds. We then 
find that fauUt and deceit are advoju in the 
minority, and tiiat the larger part of human na- 
ture U to vonderiul and to beautiful that it needt 
must tntpire admiration and love in everybody. 
Wiih ail their defect* there it nothing more in- 
tereding than human baigsi and the reaton it 
that for every thorlcoming in man there are 
a thoatand admirable qaaliliet. The poet, being 
inspired by the uibltme viiion of truth, can $ee 
this; therefore, vhal can he do but love? When- 
ever la* eyes are Sited and ■whenever hii thoughtt 
take wingt, his toul declaret vilh greater elo- 
quence Ouai ever before, "What a piece of vork 
is mant" Thus every moment renews hit ad- 
miraHon, and every thought rekindles Oie fire of 
his love. 




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Doiii--,-',ih,.Googlc 



CHAPTEB XX 

THB GBEATEST POWBB IK HAN 

It is the conclusion of modem psychology that the 
powers and the possibilities inherent in man are 
practically unbounded. And this condnsion is based 
upon two great facts. First, that no limit has been 
found to anything in homan nature; and second, that 
everything in human nature contains a lat^it capac- 
ity for perpetual development. 

The discovery o£ these two facts— and no discovery 
of greater importance has appeared in any age- 
gives man a new conception of himself, a concep- 
tion, ^K^eh, when applied, will naturally revolution- 
ize the entire field of human activity. 

To be able to discern the real significance of this 
new conception becomes, therefore, the greatest 
power in man, and shonld, in consequence, be given 
the first thought in all efforts that have advance- 
ment, attainment or achievement in view. The pur- 
pose of each individual should be, not simply to culti- 
vate and apply those possibilities that are now in 
evidence, but also to develop the power to discern 
and fathom what really exists within him. This 
323 

Do,i,™ih,.Googlc 



324 TouE FoBCES and How to Use Them 

power is the greatest power, because it prepares the 
way for the attainment and expression of all other 
powers. It is the power that nnlocks the door to all 
power, and mnst be understood and applied before 
anything of greater value can be accomplished 
through hmnan thought or action. 

The principal reason why the average person re- 
mains weak and incompetent is fomid in the fact that 
he makes no effort to fathom and understand the 
depths of his real being. He may try to use what 
is in action on the surface, but he is ahnost entirely 
unconscious of the fact that enormous powers are in 
existence in the greater depths of his life. These 
powers are dormant simply because they have not 
been called into action, and they will continue to lie 
dormant until man develops his greatest power—the 
power to discern what really exists within him. 

The fnndamental cause of failure is found in the 
belief that what exists on the surface, is all there 
is of man, and the reason why greatness is a rare 
exception instead of a universal rule can be traced 
to the same cause. When the mind discovers that 
its powers are inexhaustible and that its faculties 
and talents can be developed to any degree imagin- 
able, the fear of failure will entirely disappear. In 
its stead will come the conviction that man may at- 
tain anything or achieve anything. Whatever cir- 
cumstances may be today, such a mind will know 
that all can be changed, that the limitations of the 



Doiii--,-',ihvGoOglc 



TouB Forces and How to Use Them 325 

person can be made to pass away, and that the 
greater desires of the heart can be realized. 

That mind that can discern what exists in the 
depths of the real life of man does not simply change 
its views as to what man may attain and achieve, 
bnt actually begins to draw, in a measure, npon those 
inexhaustible powers within; and begins accordingly 
to develop and apply those greater possibilities that 
this deeper discernment has revealed. When man 
can see through and understand what exists beneath 
the surface of his life, the expression of his deeper 
life will begin, because whatever we become con- 
Bcious of, that we tend to bring forth into tan^ble 
expressions, and since the deeper life contains in- 
numerable possibilities as well as enormous power, 
it is evident that when this deeper life is clearly dis' 
cemed and completely taken possession of in the 
consciousness, practically anything may be attained 
or achieved. The idea that there is more of man 
than what appears on the surface should be so con- 
stantly and BO deeply impressed upon the mind that 
it becomes a positive conviction, and no thoughts 
should be placed in action unless it is based upon 
this conviction. To live, think and act in the realiza- 
tion that "there is more of me" should be the con- 
stant aim of every individual, and this more will con- 
stantiy develop, coming forth in greater and greater 
measure, giving added power and capacity in life to 
everything that is in action in the human system. 



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326 YouB FoBCEs akd How to Ubb Them 

When the average indiTidoal fails, he either 
blames circumstances or comes to the conclusion 
that he was not equal to the occasion. He therefore 
easily ^ves up and tries to he content with the lesser. 
But if he knew that there was more in hin^ than 
what he had applied in his undertaking he wonid not 
give up. He would know by developing and apply- 
ing this more, he positively woold succeed where he 
had previously failed. It is therefore evident that 
when man ^ves attention to his greater power— the 
power to discCTU the more that is in him— he will 
never give up until he does succeed, and in conse- 
quence, he invariably will succeed. 

That individual who knows bis power does not 
judge according to appearances. He never permits 
himself to believe that this or that cannot be done. 
He knows that those things can be done, because he 
has discovered what really exists within him. He 
works in the conviction that he must, can and will 
succeed, because he has the power; and it is the 
tmth— he does have the power— we aU have the 
power. To live, think and work in the conviction 
that there is more of you within the real depths of 
your being, and to know that this more is so im- 
mense that no limit to its power can be found, will 
cause the mind to come into closer and closer touch 
with this greater power within, and you will conse- 
quently get possession of more and more of this 
power. 

Do,i,™ih,.Googlc 



yoTTB Forces and How. to Use Teeh 327 

The mind that lives in this attitude opens the door 
of conscionmess, so to speak, to everything in human 
life that has real quality and worth. It places itself 
in that position where it can respond to the best 
that exists within itself, and modem psychology has 
discovered that this best is extraordinary in quality, 
limitless in power, and contains possibilities that 
cannot be numbered. 

It is the truth that man is a marvelous being- 
nothing less than marrelous; and the greatest power 
in man is the power to discern the marvelousness 
that really does exist within him. 

It is the law that we steadily develop and bring 
forth whatever we think of the most. It is there- 
fore profitable to think constantly of our deeper na- 
ture and to try to fathom the limitlessness and the 
inexhanstibleness of these great and marvelous 
depths. 

In practical life this mode of thinking will have 
the same effect upon the personal mind as that which 
is secured in a wire that is not charged when it 
touches a wire that is charged. The great within is 
a live wire; when the mind touches the great within, 
it becomes charged more and more with those same 
immense powers; and the mind will constantly be in 
touch with the great within when it lives, thinks and 
works in the firm conviction that "there is more 
of me,"— 80 much more that it cannot be measured. 

We can receive from this deeper life only that 



Do,i,™ih,.Googlc 



328 Youa Forges and How to Use Them 

whidi we constantly recognize and constantly real- 
ize, because consciousness is the door between the 
outer life and the great within, and we open the door 
to those things only of which we become ccmsoioas. 

The principal reason therefore why the average 
person does not possess greater powers and talents, 
is because he is not conscious of more; and he is not 
conscious of more becanse he has not vitally recog- 
nized the great depths of his real life, and has not 
tried to consciously fathom the possibilities that are 
latent within him. The average person lives on the 
surface. He thinks that the surface is all there is 
of him, and consequently does not place himself in 
touch with the live wire of his interior and inex- 
haustible nature. He does not ezerdse his greatest 
power— the power to discern what his whole nature 
actually contains; therefore, he doee not unlock the 
door to any of his other powers. 

This being true, we can readily understand why 
mortals are weak— they are weak simply because 
they have chosen weakness; but when they begin to 
choose power and greatness, they will positively be- 
come what they have chosen to become. 

We all must admit that there is more in man than 
what is usnally expressed in the average person. We 
may differ as to how mudi more, but we must agree 
that the more should be developed, expressed and 
applied in everybody. It is wrong, both to the in- 



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YouB PoRCBS AOT) How TO TTsE Theic 329 

dividual and to the race, for any one to remain in the 
lesser when it is pomible to attiun the greater. It is 
right that we all shonld ascend to the hi^er, the 
greater and the better now. And we all can. 



Do,i,™ih,.Googlc 



Do,i,™ih,.Googlc 



JBE 

LARSON BOOKS 

OVER 300,000 SOLD 



FOR SALE BY 
ALL BOOKSELLERS 



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Business Inspirations 

IT is the law that the more power we use the 
more power we generate — declares Mr. 
Larson. There is a marked distinction, how- 
ever, between using power and wasting power. 
This is one of the keynotes of a book which ap- 
proaches the world of business from its higher, 
or inspirational side. Too many men view 
business merely as a money-making operation, 
totally losing sight of the fact that it may be 
used as a means of growth. Business is, in 
fact, what one makes it — whether something 
sordid or something noble. 

In line with the higher ideals, the present 
book includes twenty-seven short chapters or 
talks packed full of suggestion. Typical sub- 
jects are given below. 

CONTENTS 
Follow the High Viiion. Inspiration novei the 
World. How we gain Power. The aecret of doing 
much. The Good Cheer attitude. Business Men 
are human. The Magic of Sincerity. It pays to 
look welL Talents respond to praise. The full pos' 
itive action. What makes men great. Giving yonr 
whole self. Knowing how to work. The secret 
of getting on. Creating the rt^t idea. Where 
great adiievementt begin. The will to do more. 
The secret desire of every soqL 



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In the Light of the Sphit 



WITH his accustomed une and broad theology, 
Mr. Larson here presents a scries of tallcs 
upon the spiritual life. He is especially interested in 
the life of the hereafter, which, he points out, is 
bonnd up with the now. "The true pathway of life 
is the eternal path of an endless ascension— the soul 
rising ever and ever into higher and higher states of 
existence. It is th; path of wisdom and light, the 
path of freedom and truth— the stnight and narrow 
path— the path leading directly toward the spiritual 
heights ; but it is not a path of suffering. There is 
nciuier suffering nor bond^ce upon this path. It is 
when we step outside this path diat we suffer." 

The author divides his discussion into eighteen 
chapters: Leave it to God— The Highest Prayer— 
The Religion of the Soul— The Spiritual Side of 
Life— The Right Handed Path— The Mysteries of 
the Kingdom— The Secret of Spiritual Power— The 
Use of Spiritual Power — The Light of Inner Con- 
sciousness — The Power of Spiritual Transparence 
Upon the Path Where All Is Good— The I am Is die 
Way— I Go Unto the Father— I am with You Always 
—It Is Well with the Soul— The Spiritual Border- 
land—When God So Wills — Regions of Infinite 
Repose. 

To read the Larson books is to get a refreshing, 
common-sense view of life's larger questions. He is 
not concerned with creeds and isms. He pictures the 
soul as constantly expanding and therefore requiring 
the broadest limits in its search for the truth. The 
final life is the spiritual. When, therefore, "the 
Imman entity begins to realize that the spiritual side 
is more real than the physical side, consciousness will 
begin to function more definitely upon the spiritual 
■ide; that is, life will be lived, not from the body, but 
from the soul; and when we live in the soul, and 
from the soul, we will give expression to an ever- 
increasing meuure of life, wiidon muI power." 



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The Ideal Made Real 

or, Ap^ied Metaphysics (or Beginners 



WE all can make life rich, wholesome and 
ideal; the Ideal can be made Real; 
there is a science and an art of ideal living; 
there is an open door to better things ; you can 
make your dreams come true now and live a 
life that is full and complete now; you can 
realize your heart's desire and reach the very 
highest goal you may have in view. How tc 
begin is the one question that thousands are 
aakiiig to-day. 

CHAPTER HEADINGS 
The Ideal Made Real. How to Begin. Tbe Prime 
Eiiential. The First Steps in Ideal living. The 
Firit Thought in Ideal Tbinldng. The Ided and 
the Real Uade One. The First Steps Toward Eman- 
dpttion. Padu to Perpetual Increase. Consider 
tte Lilies. Count It All Joy. The True Use of 
Kindness and Sympathy. Talk Health, Hi^ipiness 
and Prosperity. What Determines the Destiny of 
Uan. To Him That Hath Shall Be Gvcn. The 
Ufe That I* Worth Living. When All Things Be- 
come Possible. The Art of Getting What Is 
Wanted. Path] to Happiness. Creating Ideal Sur- 
roundings. Changing Your Own Fate. Building 
Your Own Ideal World. 



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Healing Yourself 

MR. LARSON has written many books on 
the forces of New Thought, but none 
more directly to the point than the present one 
OS "Healing Yourself." He presupposes no 
brerious knowledge or training on the part of 
we reader, tn invoking these forces, but pro- 
ceeds step by step to point out the methods 
that are likely to prove best in individual cases. 
As he states in his preface, there are many 
states and conditions of mind, and many stages 
in human development. Also there are many 
special personal needs. Therefore, it is neces- 
sary to have many methods of healing and 
many ways to open the doors to personal 
emancipation and well being. 

The opening chapter emphasizes the need of 
maintaining a full supply of vital enet^, and 
shows how this may be accomplished. The . 
great law set forth by the author is that "it is 
absolutely impossible for any form of disease, 
physical or mental, organic or functional, to 
enter the human system so long as that system 
is abundantly supplied with vital energy. And. 
it is absolutely impossible for any form of dis- 
ease to remain in the human system after a full 
supply of vital energy has been provided for 
every part of that system. Then follow clear- 
cut talks on "Nourishing the Body," "Nourish- 
ing the Mind" — twelve chapters in all, freighted 
with the same message. > 

Full Supply of Vital Enerey^The Super-Phyiical 
Bre&th — Psychological Equilibrium — Nouriihins the 
fiody— Nourishing the Mind— The Will to be Well— 
laMrior Relaxation— Imagine Your»eIf Well— The 
Itnl Uving of Ufe— The Ri^t Ute of Body, MiDd 
and Soul— The Finer Curative Forces — Living in the 
Abtolute. 



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My Ideal of Marriage 

WHEN one undertakes to write sotnethitig 
new about an institution so old as mar- 
riage, one must, at least, have the courage of 
cme's convictions — plus something' to say. The 
many readers of the Larson books will be as- 
sured at the outset of these two assets. Their 
chief curiosity will be as to how gently be will 
deal with this sacred theme. Mr. Larson has 
taught in all his books that progress is the in- 
evitable law of life, and all that does not pn^ 
ress must be thrust aside. We are not surpris^, 
therefore, to find him stating that "among the 
many institutions that will Ik affected directly 
and immediately by the great changes that are 
rapidly coming over the world, the institution 
of marriage is by no means the least impor- 
tant." Again he says, "Marriage today does 
not measure up to the new ideals of life; and 
the modem home, with a few noble exceptions, 
does not possess those finer elements that alone 
can lift the race to a higher level of conduct 
and existence. A decided change, therefore, 
must come, both in the ideals of the home and 
in the ideals of the marital state ; but we must 
understandthepsychology of sex before we can 
proceed to bring about the change rejiuired." 
The author, however, is not iconoclastic in the 
present book. His criticism is constructive, and 
as it is presented by a series of logical steps it 
is hardly fair to make brief excerpts. Instead, 
the reader is invited to follow for himself the 
arguments through which the author reaches 
bis "ideal." Whether or not one agrees, the 
book will provide abundant food for thoi^t 



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How the Mind Works 



A BOOK of exceptional value, dealing with 
a subject that is of vital interest to all 
students of modern metaphysics, the new 
psychology and practical idealism. 

Man is as he thinks; therefore he can 
chaise himself, his life, and even his circum- 
stances, by changing hts thought. But before 
he can change his thought he must understand 
those laws and processes through which 
thought is produced; that is, he must know 
how the mind works. 



CONTENTS 

The Greatest Power in Man. The Best Use of 
the Mtnd. What Determines MenUl Action. The 
Leading Metaphysical Law. How the Mind Makei 
the Man. How Mental Pictures Become Realitiet. 
The Increase of Mental Power. The Within and 
the Without. Finding Your Place in Life. When 
All Things Work for Good. With What Measure 
Ye Mete. Finding Material for Mind Building. 
Building the Superior Mind. The Secret of the 
Master Mind. The Power of Mind Over Body. 
The Power of Mind Over Destiny. The X-Say 
Power of the Mind. When Mind is Broad and 
Deep. The Greatest Mind of All. When Mind it 
on the Heights. 



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Poise and Power 

AVERY practical book with many definite 
and specific instructions on how to pre- 
vent the energy of the system from being 
wasted. 

PARTIAL CONTENTS 



Wlut Man Could Do If He Saved and Used Al 
His Power. Where Enerey Leaks Out, and How to 
Qose Up the Leaks. A Scientific Remedy for Ner- 
Tousnesi. The Powerful Mind Thinks with Every 
Nerve. The Remarkable Power of Real '\^rtne. 
How to Work. You Need Not Become Tired. 
How Work Should Develop Mind and Body. The 
Art of Resting. How to Recuperate. Concentration. 



How Great Men Succeed 



THINGS do not happen by chance. Good 
fortune is not the result of good tudc; 
and great achievements do not a^mear of them- 
selves. There is a law back of, and imder- 
neath, all exceptional accomplishments, and 
great men are successful largely because they 
know how to apply that law. In this book 
that important law is fully explained, and in 
language that all can understand. It will not 
only prove a living inspiration to you eveiy 
day of your life, but will also give you inval- 
uable infomution on a subject with which 
every man must be familiar to be true to 
himself. 



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Your Forces and How to 
Use Them 



IT IS only a few years, not more than a 
quarter of a century, since modem psy- 
chology began to proclaim the new science of 
human thought and action, and to demon- 
strate what a more intelligent application of 
our energies and forces can accomplish. 

It is the purpose of this book not only to 
discuss these greater powers and possibilities 
in man, but also to present practical methods 
through which they may be applied, and to 
encourage as many as possible to study and 
apply these greater powers within them, so 
that they may not only become greater and 
richer and more worthy as individuals, but 
may become the forerunners of that higher 
and more wonderful race of which we all 
have so fondly dreamed. 

CONTENTS 

The Rutins Principle in Man, How We Govern 
the Forces We Poisess, The Use of Mind in Prac- 
tical Action, The Forces of the Subconscious, Train- 
ing the Subconsdoua for Special Results, The Power 
of Subjective Thought, How Man Becomes What 
He Thinks, The Art of Changing for the Better, 
He Can Who Thinks He Can, How We Secure 
What We Persistently Desire, Concentration and 
the Power Back of Suggestion, The Development 
of the Will, The Building of a. Great Uind, How 
Character Determines Constructive Action, The Art 
of Building Character, The Creative Forces in Uan, 



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The Great Within 



PARTIAL CONTENTS 
The Nature, Location and Functions of the Sub- 
conidous Mind. The Poweri and Possibilities of 
the Subconscious. Where the Subconsdons Guns 
the Power to Do Whatever It May Desire to Do. 
How to Train the Subconscious to Remake Your 
llentality. Your Personality, Your Disposition and 
Your Nature. How to Direct the SnbcoRsciotis to 
Correct the Flaws, Defects and Imperfections in 
Your Nature. How to Direct the Subconscious to 



—Physical and Uental — from the Subconidoiu. 
How to Direct the Subconscious to Inspire Your 
Uind with New Ideas, Better Plans and Superior 
Method^ for the Promotion of Any Enterprise You 
Have in Mind. 

Praclieai, icUnlific, condenttd, direclly to tkt 
Point— for the bitty mam. A book thai itlU you how. 



The Mind Cure 



THIS book contains "The Cure of Nerv- 
ousness," "The Cure of Insomnia," 
"Good Health for the Mind," '"Hie Preven- 
tion and Cure of Despondency" and "How to 
Remove Fear," 

Get rid of nervousness. You can. Learn to 
sleep well, and thus double your capacity for 
work. Build up a strong, clear, vigorous mind. 
Remove all depressing mental states. And get 
rid of fear, the greatest enemy of man. 

This book should be in every household. 



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How to Stay Young 



CoHTeKTs.^Tondusive Reasons Why Man Should 
Learn to Stay Young. According to Exact Science 
Man Can Do Whatever He Learns to Do, 
and He Can Learn Anything. When Man Learns 
to be Himself He Will Stay Young Without Try- 
ing. Why Man Looks Old Though Nature Gives 
Him a New Body Every Year. Growing Old is a 
Race Habit That Can Be Removed. Eliminate the 
G>nsdousncss of Age by Living in the Great Eternal 
Now. Training the Subconscious to Produce Per- 
petually the Elements of Youth. Conscious Har- 
mony with the Law of Perpetual Renewal. 'Why 
Experience Produces Age When Its Real Purpose 
is to Perpetuate Youth. All Thinking Should Ani- 
mate the Mind and Invigorate the Body. Mental 
States That Produce Conditions of Age, and How 
to Remove Them. Mental States That Perpetuate 
Youth. LJve for the Purpose of Advancement, 
Attainment, and Achievement. Love Your Work, 
and Know That You Can Work as Long as You 
Can Love. Perpetual Enjoyment Goes Hand in 
Hand with Perpetual Youth. Live in the Upper 
Story, and On the Sunny Side. The Ideal, the 
Beautiful, the Worthy, and the Great Should Be the 
Constant Companions of the Soul. To Love Always 
Is to Be Young Always. How to Live a Life That 
Will Perpetuate Youth. Regular!^ in All Things, 
Moderation in All Things. The Rejuvenating Power 
of Sleep When Properly Slept. The Necessity of 
Perfect Health, and How to Secure It. Live in the 
Absolute Conviction That It Is Natural to SUy 
Young. What to Do with Birthdays. How Long 
May We Live Upon Earth. A New Picture of the 
Coming Years. 

A book that has had an immemte talt. Over 20a 
Pagtt, bound in cloth. * 



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Just Be Glad 



A BOOK with a great tness^e. A song 
of victory and triumph — the song of a 
soul thit has resolved to be greater than fate, 
stronger than adversity, and superior to every 
drcumstance or condition in life. 

A book of sunshine and gladness, of free^ 
dotn and power. A book that wilt lift you 
out completely from darkness, failure or de- 
spair, and place you on the mountain top of 
victory and joy. 

Read this book and you will ever remain 
undaunted and undismayed, regardless of what 
may come or go in the world. 

9€*aHftiBy bound In eMft,7Seenlsnti. Pasltffttxtr* 



On the Heights 



THIS is one of those rare spiritual gems 
that you will appreciate and enjoy with- 
out measure. It not only reveals the sublime 
beauty of that life that is found on the lu- 
minous spiritual heights, but also opens the 
way to the sweetness and glory of those lofty 
realms. "There is another and a better 
world," and this is found on the heights. 

At the close is added "The Soul's Prayer," 
a spiritual prose poem filled with strong and 
emancipating statements of divine truth. 
Read this prayer every day and you will realize 
a freedom and a spiritual power such as you 
never knew before. 



Do,i,™ih,.Googlc 



Business Psychology 



ANEW book for the business man — the 
business woman — for all who take part 
in the world's work — and for all who wish to 
apply the principles of the new psychok^y to 
the industrial and commercial worlds. And all 
who wish to succeed must apply those prin- 
ciples to their work in this age. 



CONTENTS 

Laws and Methods That Insure Success. The 
Four Great Essentials to Business Success. General 
Rules in Attainment and Achievement. The Need 
of a Powerful Individuality. The Science of Busi- 
ness Success. The Three-fold Basis of Business 
Success. The Seven Factors in Business Success. 
The Use of the Mind in Practical Achievement. 
Practical Rules in Business Psychology. The New 
Way of Doing Things. How Great Gains Are 
Realiied. The Psychological Moment. The Power 
of Personal Appearance. The Use and Cultivation 
of Personal Magnetism. How to Use the Power 
of Desire. How to Use the Power of WiU. The 
New Meaning of Good Bniiiieu. 



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Mastery of Fate 

Do not drift with the stream. Refuse to be 
controlled by circumstances any longer. Get 
this book and begin to work out for yourself 
a richer life, a better future, a greater destiny. 

PARTIAL CONTENTS 
There Is No Chance. The Cause of Good Luck 
ud How Every Person May Use That Cause. The 
Cause of Adversity and Misfortune, and How to 
Remove It. Why Environment Controls the Neg- 
ative Uan But Not the Positive Man. How Any 
Person May Become a Positive Force. How Man 
May Build His Own Future. The Inside Secret of 
Success. The Cause of Present Personal Conditions. 
How Conditions Can Be Changed and Things Made 
as We Wish Them to Be. 



Thinking for Results 

A Book That Every Ambitious Man and 
Woman Will Want— A Book That All Witt 
Want Who Want Results. 

THIS IS THE PRINCIPLE.— You are 
constantly thinking. To think is to place 
energy in action. All active energy tends to 
produce certain results. Then the question 
IS what those results are to be. Are they to 
be favorable or detrimental, superior or in- 
ferior, for you or against you? This you can 
determine by thinking according to design — 
by thinking for a d^nite purpose — by plac- 
ing in action energies that will act for your 
advantage — by training all the powers of your 
mind to work for your purpose. 



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The Hidden Secret 



A BOOK that every aspiring soul will want ; 
first, because it deals with that remarka- 
ble something in man that transcends every 
limitation, tlrat opens the mind to the inex- 
haustible power of the soul, and reveals the 
nature of that force in the divine nature of 
man that makes all things possible. And sec- 
ond, because it clearly explains how this re- 
markable power may be applied in every part 
or problem in human life. 

We all know that there is a hidden secret 
in man — something that unlocks every door 
existing in the universe — something that re- 
moves the veil of mastery, and reveals to 
the mind that wond^r^I world. 



Mastery of Self 



THERE can be no greater achievement than 
the complete control of self. It is self- 
control that makes man noble, strong, master f ul 
and superior. And it is self-control that gives 
man the ability to use the greater powers and 
talents in his possession. Before man can con- 
trol his faculties, his forces, his circumstances, 
and his destiny, he must control himself. And 
he who can control himself has it in his power 
to gain every victory that his future advance- 
ment may work for or desire. 



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What Is Truth? 



TpHE greatest question before the mind of 
man always has been, and always will be, 
WHAT IS TRUTH ? It is a theme, there- 
fore, that is always new — a theme that ever 
holds the deepest of interest for all who de- 
sire to know. And every book that deals with 
this theme in a broad, comprehensive, orig- 
inal manner will be more than welcome every- 
where. And we claim that this is such a 
book. We also claim that all who read this 
book will not only gain a larger, a higher and 
a more interior conception of truth, but will, 
in addition, secure that finer vision of real 
truth that mankind in general has. never been 
able to discern. 



Notliing Succeeds Like Success 



''■^OTHING succeeds like success" because 
■^^ of the fact that the real power to suc- 
ceed 13 a psychological process based upon 
former success. From this truth the author 
draws others no less interesting. For example, 
"All great things must be developed first in 
the within; so, therefore, we must not jud^ 
according to appearances." And again, in 
seeking for the secret of success, we should 
direct "the whole of the mind to work with 
full force for the object we have in view," 



Do,i,™ih,.Googlc 



The Pathway of Roses 



THIS book has been wrinen especially for 
those awakened souls, so numerous in 
this rare century, who would open their minds 
to all that is rich, all that is lofty, all that is 
beautiful, and all that is inspiring in life; who 
would know and understand the finer things 
in human existence — those things which, to be 
in touch with, make all other things worth 
while; who would ofttimes arise to those 
greater heights of thought and vision from 
whence the eye may behold the vastness, the 
glory and the splendor of it all, and the mind 
understand that life in reality is a beautiful 
thing; who would touch thfi spirit of loftier 
realms and array themselves with that greater 
strength, that more wonderful power that 
makes woman noble, man great, and the soul 
of humanity divine. 

CONTENTS 
Paths to the Life Beautiful- The Way of Free- 
dom. The Supreme Point of View. The True 
Order of Things. The Good That Is In You. Giv- 
ing Your Best to the World. Giving Much and 
Receiving Much. And All Things Shall Be Added. 
When Life Is Worth Living, The Way, the Truth, 
and the Life. To Know and Think the Truth. 
Finding the Lost Word. The Royal Path to Wis- 
dom, The Golden Path to Increase. The Life More 
Abundant. Human Nature Becoming Divine 
Nature. A Sublime State of Existence. A Fore- 
taste of Heaven. The Vision of the Soul. The 
Infinite Revealed. Return Ye Unto God. Prayers 
That Are Answered. The Faith That Moses Moun- 
tains. The Winds and the Waves Shall Obey My 
Will. For I Have Overcome the World. The 
Supreme Purpose of Life. The Psalm of Rejoicing. 
God's Beautiful Gift to Me. 



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Perfect Health 

or. The Highest Curative Power in Man 

THIS book is based upon three widely rec- 
ognized principles ; first, that there is a 
higher something in man that is always well ; 
second, that the more closely we live to the 
conscious touch of this higher something, the 
more life and health we shall feel and r^ize 
in mind ; and third, that whatever we actually 
realize in mind we invariably e]q>res8 in every 
atom of the body. 

CONTENTS 
Perfect Health Is NaturaUy Inherent in Man. 
No Sickness in the World of Truth. The Perfect 
Way to Health. Entering the Wholeness of Truth. 
Consciousness of Trve BetnK. The Real Man I> 
Well. Cause of 111 Health. Removing the Cause. 
Thinking the Whole Truth. Mastery of the Physical 
Life. 



The Scientific Training 
of Children 

A book that every parent and teacher in the 
tvorld should possess. 

GIVE your children a fair chance. This 
book will tell you how. It will tell you 
how your child may bring out the best that is 
in him. 

If you are a teacher you will want your 
pupils to become as brilliant as exact scientific 
training can make them. 



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How to Stay Well 



WE NO longer believe it is necessary for 
any one to have poor health ; we now 
know that everybody can get well, and stay 
well all through life. The secret is to know 
how to use the greater powers of our own 
mind and soul — those powers which, when 
awakened and applied, can positively remove 
any ailment that may exist in the human sys- 
tem. This new book, HOW TO STAY 
WELL, explains exactly what those powers 
are, and gives practical methods on how to use 
them — methods that any one can understand. 

CONTENTS 



Your Mind and Be Well. How the Mind Can Pro- 
duce Health. How to Maintain Perfect Health. 
The Real Man Is Always Well. Realizing the Per- 
fect Health Within. Purity of Mind and Body. The 
Happiness Cure. How to Rest and Recuperate. 
Letting Go of Your Ailments. How the Subcon- 
scious Creates Health. The Power of Mind Over 
Body. The Relation of Mind and Matter. The 
Greater Powers in Man. The Higher Curative 
Forces. The Use of Spiritual Power. How to 
Enter the Silence. The Use of Positive Affirma- 
tions. Statements of Truth and Selected Affirma- 
tions. Chief Essentials in Prevention and Cure. 
Practical Helps to Good Health. 

Remember, there is nothing mysterious in 
this book. It deals with the greatest power in 
man, but makes everything perfectly plain, and 
contains a mine of most important informa- 
tion. 



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Brains and How to 
Get Them 

Cle*f— Powerful— Praetfcal—Sdentaic 

CONTENTS 

Function of the Brain. Modern Methods. Active 
Brain Celli. The Three Essentials. Necessary Ele- 
ments. Increased Capacity. How to Proceed. Full 
DcTcIopment, Real Genius. Building^ Brain Cells. 
Special Methods. Making Every Brain Cell Alive. 
Principles in Brain Building. Essentials Required. 
Essentials Explained. Increase of Size. Interesting 
Experiments. The Power of Concentration. Deep 
Feeling Necessary. Unconscious Development. The 
Power of Ambition. Practical Methods in Brain 
Building. The Highly Organized Brain. Ability 
Trebled. The Vital Secret. Subjective Concentra- 
tion. Where to Concentrate. Where to Begin. I>is- 
ceming the Within. Feeling the Real. Functione 
of Intuition. Building Intellect. Producing Results. 
The Real Purpose. When to Exercise. Facts to 
Remember. Two Distinct Processes. Irving Brain 
Cells. Finer States of Action. Focalizing Faculty. 
To Develop Individuality. Insight and Judgment. 
Increase of Power. Transmutation of Entrgy. 
Multiplication of Ideas. The Brain Center. The 
Metaphysical Side. The Most Important Faculty. 

A book that will positively double or treble 
the mental capacity and ability of any man 
who will apply its principles with faith and 
eothusiasin. 



Order bom Your Bookseller 

THOMAS Y. CROWELL CO. 

PUBUSHEXS NEW TOKK 



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